諸經要集 10.64

10.64

如有二人。一則大富。一則貧窮。有乞者來。如是二人俱懷苦惱。有財物者懼其求索。無財物者。我當云何得少財物與之。如是二人。憂苦雖同果報各異。貧悲念者。生天人中受無量樂。富慳貪者。生餓鬼中受無量苦。若菩薩但有悲愍心已為具足。況與少物。菩薩悲心念施無有財物。見人乞時不忍言無。悲苦墮淚。設聞他苦尚不能堪忍。況復眼見他苦惱而不救濟者。無有是處。有悲心者。見貧苦眾生無財可與。悲苦嘆息無可為喻。救眾生者。見眾生受苦悲泣墮淚。以墮淚故知其心受。菩薩淚有三時。一見修功德人。以愛敬故為之墮淚。二見苦惱眾生。無功德者。以悲愍故為之墮淚。三修大施時悲喜踊躍墮淚。計菩薩墮淚已來。多四大海水。世間眾生。捨於親屬悲泣墮淚。不及菩薩。見貧苦眾生無財施時。悲泣墮淚。菩薩聞乞者聲為之墮淚。乞者見菩薩雨淚。雖不言與。當知必得。菩薩見乞者來時極生悲苦。乞者得財物時。心生歡喜得滅悲苦。菩薩聞乞言時。悲泣墮淚不能自止。乞者言足。爾時菩薩。修行施已眾生滿足。便入山林修行禪定。滅除三毒。財物倍多無乞可施。我今出家斷諸結使。

Suppose there are two people: one is very rich, and one is poor. A beggar comes, and both people harbor distress. The one who has wealth fears that the beggar will make demands of him. The one who lacks wealth thinks, 'How can I obtain a little wealth to give him?' Though the sorrow and distress of these two are the same, their retributions are different: the poor person who thinks with compassion will be born among gods and humans to experience boundless pleasure; the rich person who is stingy will be born among hungry ghosts to suffer boundless pain. If a bodhisattva merely has a compassionate mind, it is already complete—how much more so if he gives even a small thing! When a bodhisattva with a mind of compassion thinks to give but has no wealth, seeing someone beg he cannot bear to say he has nothing; sorrowful and pained, he sheds tears. If he cannot even bear to hear of another's suffering, how much less could he see another's distress with his own eyes and not rescue him! Such a thing cannot be. One who has a compassionate mind, seeing poor and suffering sentient beings with no wealth to give them, sighs with sorrow and pain beyond compare. One who rescues sentient beings, seeing sentient beings suffer, weeps with compassion and sheds tears; because he sheds tears, one knows what his mind experiences. A bodhisattva sheds tears on three occasions: first, seeing one who cultivates merit, he sheds tears out of love and reverence; second, seeing distressed sentient beings who lack merit, he sheds tears out of compassion; third, when practicing great giving, he sheds tears out of leapings of sorrow and joy. If one were to calculate the tears the bodhisattva has shed, they would be more than the waters of the four great oceans. The weeping and shedding of tears by worldly beings upon parting from their relatives does not equal the weeping and shedding of tears of a bodhisattva when he sees poor and suffering sentient beings and has no wealth to give them. When a bodhisattva hears the beggar's voice, he sheds tears for him. When the beggar sees the bodhisattva raining tears, though he has not yet said he will give, one should know he certainly will obtain it. When the bodhisattva sees the beggar come, he gives rise to extreme sorrow and distress; when the beggar obtains the wealth and goods, his mind gives rise to joy and he puts an end to his sorrow and distress. When the bodhisattva hears the begging words, he weeps and sheds tears, unable to stop himself. The beggar says, 'It is enough.' At that time, after the bodhisattva has practiced giving and sentient beings are satisfied, he enters the mountain forests to practice dhyāna-meditation, eradicating the three poisons. 'When wealth and goods were twice as abundant, there was no beggar to give to; now I go forth from household life (pravrajyā) to cut off all defilements and fetters.'