T01n0084_分別佈施經

大正藏第 01 冊 No. 0084 分別佈施經

No. 84 [No. 26(180)]

佛說分別佈施經

西天譯經三藏朝奉大夫試鴻臚卿傳法大師臣施護奉　詔譯

如是我聞：

一時佛在釋種住處迦毗羅城尼拘陀樹園，與苾芻眾俱。爾時有一苾芻尼名摩訶波阇波提，持新㲲衣來詣佛所。到佛所已頂禮佛足退住一面，即白佛言：「世尊！此新㲲衣我自手作，奉上世尊，惟愿納受，令我長夜得大利樂。」

爾時佛告摩訶波阇波提：「汝可持此㲲衣施諸大眾，所獲勝利同供養我等無有異。」

是時摩訶波阇波提苾芻尼，重白佛言：「我本發心，唯為世尊故造此衣，愿佛納受，令我長夜得大利樂。」如是三複慇勤勸請，佛亦如是三複答言：「但當平等施諸大眾，所獲勝利與我無異。」

是時尊者阿難，侍于佛側見是事已，前白佛言：「世尊！此摩訶波阇波提苾芻尼，是佛之親，有大恩德，唯佛自知。此所奉衣，佛為納受，今正是時，令摩訶波阇波提于長夜中得大利樂。」

佛言：「阿難！如是，如是！此摩訶波阇波提是吾之親，有大恩德，我亦自知。今自手造衣來施於我，甚為難事

現代漢語譯本《大正藏》第01冊，第0084號，《分別佈施經》

第84號 [第26號(180)]

西天譯經三藏朝奉大夫試鴻臚卿傳法大師臣施護奉詔譯

一時，佛在釋迦族居住的迦毗羅城尼拘陀樹園，與眾比丘在一起。當時，有一位比丘尼名叫摩訶波阇波提，拿著一件新毛織衣來到佛陀所在的地方。到達佛陀處后，她頂禮佛足，退到一旁站立，然後對佛說：『世尊！這件新毛織衣是我親手製作的，奉獻給世尊，希望您能接受，使我長夜獲得大利益和快樂。』

這時，佛陀告訴摩訶波阇波提：『你可以把這件毛織衣佈施給大眾，所獲得的功德利益與供養我沒有差別。』

當時，摩訶波阇波提比丘尼再次對佛說：『我本來的發心，只是爲了世尊您才製作這件衣服，希望佛陀您能接受，使我長夜獲得大利益和快樂。』這樣三次懇切地勸請，佛陀也三次回答說：『你應當平等地佈施給大眾，所獲得的功德利益與我沒有差別。』

這時，尊者阿難侍立在佛陀身旁，看到這件事後，上前對佛說：『世尊！這位摩訶波阇波提比丘尼是佛陀的親人，有很大的恩德，只有佛陀您自己知道。她所奉獻的衣服，佛陀您應該接受，現在正是時候，讓摩訶波阇波提在長夜中獲得大利益和快樂。』

佛陀說：『阿難，是這樣的，是這樣的！這位摩訶波阇波提是我的親人，有很大的恩德，我也自己知道。現在她親手製作衣服來佈施給我，是很不容易的事情。

English version Taisho Tripitaka Volume 01, No. 0084, The Sutra on the Discrimination of Giving

The Buddha Speaks the Sutra on the Discrimination of Giving

Translated by the Tripitaka Master Shi Hu, Minister of the Court of Imperial Sacrifices, Great Master of Dharma Transmission, under Imperial Decree

Thus have I heard:

At one time, the Buddha was dwelling in the Nigrodha Grove in Kapilavastu, the city of the Shakyas, together with a gathering of bhikshus. At that time, there was a bhikshuni named Mahaprajapati, who came to where the Buddha was, carrying a new woolen robe. Having arrived at the Buddha's place, she bowed at his feet, stepped back to one side, and then said to the Buddha: 'World Honored One! This new woolen robe was made by my own hands, and I offer it to the World Honored One, hoping that you will accept it, so that I may obtain great benefit and joy throughout the long night.'

At that time, the Buddha said to Mahaprajapati: 'You may give this woolen robe to the assembly, and the merit you gain will be no different from offering it to me.'

At that time, the bhikshuni Mahaprajapati said to the Buddha again: 'My original intention was to make this robe only for the World Honored One, hoping that the Buddha will accept it, so that I may obtain great benefit and joy throughout the long night.' She earnestly requested this three times, and the Buddha also replied three times: 'You should give it equally to the assembly, and the merit you gain will be no different from giving it to me.'

At that time, the Venerable Ananda, who was attending the Buddha, having seen this, stepped forward and said to the Buddha: 'World Honored One! This bhikshuni Mahaprajapati is a relative of the Buddha and has great kindness, which only the Buddha knows. The robe she offers, the Buddha should accept, now is the right time, so that Mahaprajapati may obtain great benefit and joy throughout the long night.'

The Buddha said: 'Ananda, it is so, it is so! This Mahaprajapati is my relative and has great kindness, which I also know myself. Now she has made a robe with her own hands to give to me, which is a very difficult thing to do.'

。何以故？阿難當知！所有補特伽羅能起凈信心，歸依佛法僧者甚為難事；又復能持不殺、不盜、不淫、不妄、不飲酒等近事戒法，如是補特伽羅轉復難作。何況于佛世尊，合掌恭敬而行佈施，施已凈信于佛無疑，及法僧伽亦無疑惑，乃至苦集滅道四聖諦理，永斷疑見。阿難！今此摩訶波阇波提苾芻尼，能起凈信心歸依佛法僧，受持不殺、不盜、不淫、不妄、不飲酒等近事戒法，而能于佛及法僧伽，乃至苦集滅道四聖諦理，已斷疑惑，此苾芻尼難作能作，佛亦自知。

「阿難！有十四種較量佈施。何等十四？一者、于病苦人而行佈施；二者、于破戒人而行佈施；三者、于持戒人而行佈施；四者、于離染人而行佈施；五者、于須陀洹向而行佈施；六者、于須陀洹果而行佈施；七者、於斯陀含向而行佈施；八者、於斯陀含果而行佈施；九者、于阿那含向而行佈施；十者、于阿那含果而行佈施；十一者、于阿羅漢向而行佈施；十二者、于阿羅漢果而行佈施；十三者、于諸緣覺而行佈施；十四者、于如來、應供、正等正覺而行佈施

現代漢語譯本：為什麼呢？阿難，你要知道！所有眾生能夠生起清凈的信心，皈依佛法僧是非常難得的事情；而且還能持守不殺生、不偷盜、不邪淫、不妄語、不飲酒等在家居士的戒律，這樣的眾生就更加難得了。更何況對於佛陀世尊，合掌恭敬地進行佈施，佈施之後對佛陀生起清凈的信心沒有絲毫懷疑，對於佛法僧伽也沒有疑惑，乃至對於苦集滅道四聖諦的道理，永遠斷除了疑惑。阿難！現在這位摩訶波阇波提比丘尼，能夠生起清凈的信心皈依佛法僧，受持不殺生、不偷盜、不邪淫、不妄語、不飲酒等在家居士的戒律，而且能夠對於佛陀以及佛法僧伽，乃至苦集滅道四聖諦的道理，已經斷除了疑惑，這位比丘尼是難能可貴的，佛陀自己也知道。阿難！有十四種比較佈施的方式。是哪十四種呢？第一種，是對生病受苦的人進行佈施；第二種，是對破戒的人進行佈施；第三種，是對持戒的人進行佈施；第四種，是對已經離欲的人進行佈施；第五種，是對正在趨向須陀洹果位的人進行佈施；第六種，是對已經證得須陀洹果位的人進行佈施；第七種，是對正在趨向斯陀含果位的人進行佈施；第八種，是對已經證得斯陀含果位的人進行佈施；第九種，是對正在趨向阿那含果位的人進行佈施；第十種，是對已經證得阿那含果位的人進行佈施；第十一種，是對正在趨向阿羅漢果位的人進行佈施；第十二種，是對已經證得阿羅漢果位的人進行佈施；第十三種，是對諸位緣覺進行佈施；第十四種，是對如來、應供、正等正覺的佛陀進行佈施。

English version: Why is that? Ananda, you should know! It is very difficult for all beings to generate pure faith and take refuge in the Buddha, Dharma, and Sangha; moreover, to uphold the lay precepts of not killing, not stealing, not engaging in sexual misconduct, not lying, and not drinking alcohol, such beings are even more rare. Furthermore, to offer alms to the World Honored One, the Buddha, with palms together in reverence, and after giving, to have pure faith in the Buddha without any doubt, and to have no doubts about the Dharma and Sangha, and even to have permanently severed doubts about the Four Noble Truths of suffering, its cause, its cessation, and the path, is even more difficult. Ananda! Now, this Bhikkhuni Mahapajapati is able to generate pure faith and take refuge in the Buddha, Dharma, and Sangha, uphold the lay precepts of not killing, not stealing, not engaging in sexual misconduct, not lying, and not drinking alcohol, and is able to have severed doubts about the Buddha, Dharma, and Sangha, and even the Four Noble Truths of suffering, its cause, its cessation, and the path. This Bhikkhuni is rare and capable, and the Buddha himself knows this. Ananda! There are fourteen ways of comparing almsgiving. What are the fourteen? The first is giving to those who are sick and suffering; the second is giving to those who have broken precepts; the third is giving to those who uphold precepts; the fourth is giving to those who have abandoned desires; the fifth is giving to those who are progressing towards the Srotapanna stage; the sixth is giving to those who have attained the Srotapanna stage; the seventh is giving to those who are progressing towards the Sakadagami stage; the eighth is giving to those who have attained the Sakadagami stage; the ninth is giving to those who are progressing towards the Anagami stage; the tenth is giving to those who have attained the Anagami stage; the eleventh is giving to those who are progressing towards the Arhat stage; the twelfth is giving to those who have attained the Arhat stage; the thirteenth is giving to the Pratyekabuddhas; the fourteenth is giving to the Tathagata, the Worthy One, the Perfectly Enlightened Buddha.

。阿難！汝今當知：施病苦人獲二倍福；施破戒人獲百倍福；施持戒人獲千倍福；施離染人獲百千倍福；施須陀洹向獲無量福，何況須陀洹果；施斯陀含向獲無量福，何況斯陀含果；施阿那含向獲無量福，何況阿那含果；施阿羅漢向獲無量福，何況阿羅漢果；施諸緣覺獲無量福，何況如來、應供、正等正覺；如是名為較量十四種佈施功德。

「複次，阿難！當知佈施大眾有其七種：一者、施佛現前諸苾芻眾；二者、施佛滅后諸苾芻眾；三者、施佛滅后苾芻尼眾；四者、施佛滅后苾芻、苾芻尼二眾；五者、施佛滅后遊方行化諸苾芻眾；六者、施佛滅后遊方行化苾芻尼眾；七者、施佛滅后遊方行化苾芻、苾芻尼二眾。如是名為七種大眾，當行佈施。

「複次，阿難！當知有四種佈施清凈。何等為四？一者、能施清凈即無受者；二者、所施清凈即無受者；三者、能受清凈即無施者；四者、所受清凈即無施者。阿難！何名能施清凈即無受者？謂由施者不取其相，即身業清凈、口業清凈、意業清凈，正命清凈，見亦清凈，如是具足即無施相，以無施故即無受者。若施者有所見相，即身口意三業不清凈，命亦不清，凈見亦不清凈；若離是相，即施者受者二皆清凈

現代漢語譯本：阿難，你現在應當知道：佈施給受病痛折磨的人，可以獲得雙倍的福報；佈施給破戒的人，可以獲得百倍的福報；佈施給持戒的人，可以獲得千倍的福報；佈施給遠離貪染的人，可以獲得百千倍的福報；佈施給趨向須陀洹果的人，可以獲得無量的福報，更何況是須陀洹果位本身；佈施給趨向斯陀含果的人，可以獲得無量的福報，更何況是斯陀含果位本身；佈施給趨向阿那含果的人，可以獲得無量的福報，更何況是阿那含果位本身；佈施給趨向阿羅漢果的人，可以獲得無量的福報，更何況是阿羅漢果位本身；佈施給諸位緣覺，可以獲得無量的福報，更何況是如來、應供、正等正覺的佛陀。這被稱為衡量十四種佈施的功德。再者，阿難，應當知道佈施給大眾有七種情況：第一種是，佈施給佛陀在世時的諸位比丘僧眾；第二種是，佈施給佛陀滅度后的諸位比丘僧眾；第三種是，佈施給佛陀滅度后的比丘尼僧眾；第四種是，佈施給佛陀滅度后的比丘和比丘尼二眾；第五種是，佈施給佛陀滅度后雲遊四方弘揚佛法的諸位比丘僧眾；第六種是，佈施給佛陀滅度后雲遊四方弘揚佛法的比丘尼僧眾；第七種是，佈施給佛陀滅度后雲遊四方弘揚佛法的比丘和比丘尼二眾。這被稱為七種大眾，應當對他們進行佈施。再者，阿難，應當知道有四種佈施是清凈的。是哪四種呢？第一種是，能施者清凈，即沒有受施者；第二種是，所施之物清凈，即沒有受施者；第三種是，能受者清凈，即沒有施與者；第四種是，所受之物清凈，即沒有施與者。阿難，什麼叫做能施者清凈，即沒有受施者呢？意思是說，施與者不執著于佈施的表象，那麼他的身業清凈、口業清凈、意業清凈、正命清凈，見解也清凈，這樣就具足了沒有佈施的表象，因為沒有佈施的表象，所以就沒有受施者。如果施與者有所執著的表象，那麼他的身口意三業就不清凈，正命也不清凈，見解也不清凈；如果能遠離這些表象，那麼施與者和受施者二者都清凈。

English version: 'Ananda, you should now know: giving to those suffering from illness brings double the merit; giving to those who have broken precepts brings a hundredfold merit; giving to those who uphold precepts brings a thousandfold merit; giving to those who are free from defilement brings a hundred thousandfold merit; giving to those who are on the path to becoming a Stream-enterer brings immeasurable merit, let alone the fruit of Stream-entry itself; giving to those who are on the path to becoming a Once-returner brings immeasurable merit, let alone the fruit of Once-returning itself; giving to those who are on the path to becoming a Non-returner brings immeasurable merit, let alone the fruit of Non-returning itself; giving to those who are on the path to becoming an Arhat brings immeasurable merit, let alone the fruit of Arhatship itself; giving to Pratyekabuddhas brings immeasurable merit, let alone the Tathagata, the Worthy One, the Perfectly Enlightened One. This is called measuring the merits of fourteen kinds of giving.' 'Furthermore, Ananda, you should know that there are seven kinds of giving to the assembly: first, giving to the assembly of Bhikkhus in the presence of the Buddha; second, giving to the assembly of Bhikkhus after the Buddha's passing; third, giving to the assembly of Bhikkhunis after the Buddha's passing; fourth, giving to the assembly of both Bhikkhus and Bhikkhunis after the Buddha's passing; fifth, giving to the assembly of Bhikkhus who travel and propagate the Dharma after the Buddha's passing; sixth, giving to the assembly of Bhikkhunis who travel and propagate the Dharma after the Buddha's passing; seventh, giving to the assembly of both Bhikkhus and Bhikkhunis who travel and propagate the Dharma after the Buddha's passing. These are called the seven kinds of assemblies, to whom giving should be practiced.' 'Furthermore, Ananda, you should know that there are four kinds of pure giving. What are the four? First, the giver is pure, meaning there is no receiver; second, the gift is pure, meaning there is no receiver; third, the receiver is pure, meaning there is no giver; fourth, the received is pure, meaning there is no giver. Ananda, what is meant by the giver being pure, meaning there is no receiver? It means that the giver does not cling to the appearance of giving, then their bodily actions are pure, their verbal actions are pure, their mental actions are pure, their livelihood is pure, and their views are also pure. Thus, they have fulfilled the absence of the appearance of giving, and because there is no appearance of giving, there is no receiver. If the giver has an attachment to the appearance of giving, then their bodily, verbal, and mental actions are not pure, their livelihood is not pure, and their views are not pure. If they can be free from these appearances, then both the giver and the receiver are pure.'

。

「又復，何名所施清凈即無受者？若受者身業不清凈、口業不清凈、意業不清凈，命不清凈，見不清凈，即有所施相；若受者三業清凈，命清凈，見清凈，如是具足即無所施相，由離相故即所施清凈。

「又復，何名能受清凈即無施者？若受者身口意三業不清凈，命不清凈，見不清凈，即有能受相；若離是相即無施者。

「又復，何名所受清凈即無施者？謂由施者三業清凈，命清凈，見清凈，即無所施；由離施故即無所受，是故所受清凈。阿難！若能如是了知，即得四種佈施清凈。」

爾時摩訶波阇波提苾芻尼，聞佛宣說種種佈施法已，即持是衣施諸大眾，是時諸苾芻眾即為納受。

佛告阿難：「于當來世若有信心善男子等，能于大眾起凈信心而行佈施者，當知是人獲福無量，何況於今現在行施？」

爾時尊者阿難及摩訶波阇波提苾芻尼聞佛說已，歡喜踴躍，信受奉行

『再者，什麼叫做所施清凈即無受者呢？如果受施者的身業不清凈、口業不清凈、意業不清凈，生命不清凈，見解不清凈，那麼就存在所施的表象；如果受施者的身口意三業清凈，生命清凈，見解清凈，像這樣具足清凈就沒有所施的表象，因為遠離了表象，所以所施才是清凈的。『再者，什麼叫做能受清凈即無施者呢？如果受施者的身口意三業不清凈，生命不清凈，見解不清凈，那麼就存在能受的表象；如果遠離了這些表象，就沒有施者。『再者，什麼叫做所受清凈即無施者呢？是指由於施者的身口意三業清凈，生命清凈，見解清凈，就沒有所施；因為遠離了施，所以就沒有所受，因此所受才是清凈的。阿難！如果能夠像這樣瞭解，就能得到四種佈施的清凈。』當時，摩訶波阇波提比丘尼，聽聞佛陀宣說了種種佈施的法門后，就拿著這件衣服佈施給大眾，當時各位比丘眾就接受了。佛陀告訴阿難：『在未來的世代，如果有信心善男子等，能夠對大眾生起清凈的信心而行佈施，應當知道這個人獲得的福報是無量的，更何況是現在就進行佈施呢？』當時，尊者阿難和摩訶波阇波提比丘尼聽聞佛陀所說后，歡喜踴躍，信受奉行。

'Furthermore, what is meant by 'the purity of what is given, thus no receiver'? If the receiver's bodily actions are impure, their verbal actions are impure, their mental actions are impure, their life is impure, and their views are impure, then there is the appearance of something being given. If the receiver's bodily, verbal, and mental actions are pure, their life is pure, and their views are pure, then, being complete in this way, there is no appearance of something being given. Because of being free from appearances, what is given is pure. 'Furthermore, what is meant by 'the purity of the receiver, thus no giver'? If the receiver's bodily, verbal, and mental actions are impure, their life is impure, and their views are impure, then there is the appearance of a receiver. If one is free from these appearances, then there is no giver. 'Furthermore, what is meant by 'the purity of what is received, thus no giver'? It refers to the fact that because the giver's bodily, verbal, and mental actions are pure, their life is pure, and their views are pure, there is nothing given. Because of being free from giving, there is nothing received, therefore what is received is pure. Ananda! If one can understand in this way, one will attain the four purities of giving.' At that time, Mahaprajapati Bhikshuni, having heard the Buddha expound various teachings on giving, then took this robe and gave it to the assembly. At that time, the assembly of monks accepted it. The Buddha said to Ananda, 'In future generations, if there are faithful good men and women who can give with pure faith towards the assembly, know that such a person will obtain immeasurable blessings, how much more so if they give now?' At that time, Venerable Ananda and Mahaprajapati Bhikshuni, having heard what the Buddha said, were joyful and elated, and accepted and practiced it.

The Buddha Speaks of the Sutra on Differentiated Giving