諸經要集 13.39

13.39

如彌勒菩薩所問經論云。問云何布施果。答曰。略說布施。有一種果。所謂受用果。受用果復有二種果。所謂現在受用果。未來受用果。復有三種果。即此二種。復加般若。復有四種果。何謂四種。一有果而無用。二有用而無果。三有果亦有用。四無果亦無用。初有果而無用者。謂不至心施。不自手施。輕心布施。彼如是施。雖得無量種種果報。而不能受用。如舍衛天主。雖得無量種種珍寶。而不能受用。二有用而無果者。謂自不施。見他行施。起隨喜心。以是義故。雖得受用。而自無果。如天子物。一切沙門婆羅門等。雖得衣食及以受用。而自無果。又如轉輪聖王四兵。雖得衣食而不得果。三有果亦有用者。謂至心施。不輕心施。如樹提伽諸長者等是。四無果亦無用者。謂布施已因即滅盡。或為出世聖道障故。猶如遠離煩惱聖人。復有五種果。謂得命色力樂辯等。因食得命是故施食。即是施命。以是因緣。後得長命。如是施色施力施樂施辯才等。皆亦如是。

As stated in the Commentary on the Maitreyaparipṛcchā: 'Question: What are the fruits of giving? Answer: Briefly stated, giving has one kind of fruit, namely the fruit of enjoyment. The fruit of enjoyment furthermore has two kinds of fruits, namely the fruit of present enjoyment and the fruit of future enjoyment. There are furthermore three kinds of fruits: these two kinds, with the addition of prajñā. There are furthermore four kinds of fruits. What are the four? First, having a fruit but no enjoyment; second, having enjoyment but no fruit; third, having both a fruit and enjoyment; fourth, having neither a fruit nor enjoyment. The first, having a fruit but no enjoyment, refers to giving without a sincere mind, not giving with one's own hand, and giving with a contemptuous mind. Giving in this manner, although one obtains immeasurable varieties of fruitional retribution, one cannot enjoy them. Like the Lord of Śrāvastī, who, although obtaining immeasurable varieties of precious treasures, could not enjoy them. The second, having enjoyment but no fruit, refers to not giving oneself, but seeing another practice giving and giving rise to a mind of sympathetic joy. On this account, although one obtains enjoyment, one has no fruit oneself. Like the property of a devaputra: all śramaṇas, brāhmaṇas, and the like, although they obtain food, clothing, and enjoyment, do not obtain the fruit themselves. It is also like the four armies of a wheel-turning sage king: although they obtain food and clothing, they do not obtain the fruit. The third, having both a fruit and enjoyment, refers to giving with a sincere mind and not giving with a contemptuous mind, as in the case of the householder Jyotika and others. The fourth, having neither a fruit nor enjoyment, refers to the cause perishing immediately after the gift is given, or because it creates an obstacle to the supramundane noble path, just like the noble ones who are far removed from defilements. There are furthermore five kinds of fruits, namely obtaining life, bodily form, strength, happiness, and eloquence. Because life is obtained through food, giving food is giving life; through this cause and condition, one later obtains long life. Giving bodily form, giving strength, giving happiness, giving eloquence, and the like are all also like this.'