The Wisdom of Giving Chapter One

Chapter One

Who Was Veda Vyasa?

第一章 谁是毗耶娑？

Original Sutra

经文原文

如是我闻：一时，婆伽婆游阿踰阇强伽河岸，与大比丘众俱。彼比丘众，所作已办尽一切漏，无有障碍离有不退，勤为禅诵跏趺而坐。随何处坐，有在地处，二人相随如法语论，群行如鹅、如鸳鸯者，有在空舍，有依树根，皆悉行禅，能取如来法之光明正住威仪。复有无量菩萨众俱，彼诸菩萨，无量功德名称普闻。彼处复有无量百千种种树林，多有淫欲俱耆罗鸟、孔雀、鹅鸟、群蜂等声，娑罗枳树枝叶垂布。如是处者，欲心懈怠、喜睡频申皆悉远离，常有无量善香妙华。

尔时，佛告诸比丘言：“汝诸比丘常当勤行，作所应作持戒正行。”

尔时，世尊与慧命阿难陀，长老大迦葉、长老舍利弗、长老薄拘罗、长老利波多阿若居怜等大声闻俱，欢喜语说。

尔时，西方有光明相犹如日轮。时，阿难陀漏未尽故，见彼相已，即白佛言：“云何，世尊，西方分处焰色光明甚有威德？”

佛言：“阿难，于此世界有五通仙，名毗耶娑，揵陀迦离妇人之子，有五百仙以为眷属，住在彼处，勤修苦行，不食而斋，其身瘦瘠有命而已，读诵不住以为庄严。其名曰：阿斯仙童子那罗提娑裴若波诶那那荼延那迦摩延那商枳啰娑鞞轲那娑徒啰陀等，诸大仙人相随经行。”

即于尔时，毗耶娑仙亦见世尊，与诸比丘多千眷属之所围绕，诸根调柔，心意寂静，在于禅定离欲安乐，在树林中。毗耶娑仙既见佛已，思惟念言：“此人应是一切智者，名称普闻。彼必应是不妄语人，如是如来胜色具足，诸相成就甚为希有！世未曾有！如是色相胜妙希有！如是世尊，舍王欲乐，舍转轮王富乐自在如舍毒食，六万婇女第一端正一切舍已，而便出家在林中住。”

仙人众中有一仙人，名那罗陀，既见世尊心生欢喜，以妙伽他赞如来曰：“青色树林中，谁汪洋金色，如净毗琉璃，如日出云山”

尔时，彼大仙及诸仙众，闻是说已心喜开眼，皆悉合掌欲向佛所。

尔时，佛语诸比丘言：“汝等比丘，见阎浮提如是诸仙，系缚手足，自悬著树不食而斋，著树皮衣卧在尘土若在石上，有以两手合取食已开手而食；或有食风；有十五日不食而斋；或有一月不食而斋；头须发爪悉皆长利；寅旦中暮三时读诵有种姓财、有福德财，先咒物已置于火中，而供养火在地而卧；有在露地；有在树下；有悬自手著树而睡；或有蹲踞如是睡者；或有在水如是睡者；有以五热而炙身者；有身逼火自炙卧者；有在大焰下风卧者；有卧棘刺；有日炙身受苦求福；自诳其身得处便住，种姓胜上心以为足，心以为喜，离无上智。诸比丘，此大仙人而不能知生死出要，以欲痴故还生有中，自谓正行，不知是邪。”

尔时，彼诸比丘归命如来，白言：“世尊，我等梵行真正具足，和集相应得离生有。”

彼毗耶娑大仙人等，以阿罗汉威德力故而生畏惧，安详谛视，心意敬重，一心正意，与诸仙人眷属相随，绞摄长发并在一箱，以好缝绳角络其体，形色不白端摄身仪，二眼皆黄，头发无腻，绞结相著块聚非一，手执三奇杖，置瓶之物世中最丑，种种语言悉皆善巧因成就语，蹑空而行到如来所，白言：“世尊应知此义，我何因缘，并诸眷属今来到此？”

佛言：“大仙，一切有生，一切诸法，我悉知之。”

尔时，慧命阿难陀白佛言：“世尊，如是大仙仙众围绕，心有正知，有种种知、细知、尽知，知而不畏，长发不理，为是何人？”

佛言：“阿难，此是仙人，名毗耶娑。婆罗门法是其所作，造四毗陀善知声论，知种种书。”

尔时，彼一切阿罗汉人，见毗耶娑大仙人已，作是思惟：“彼人受苦勤劳持戒，为何所得？此毗耶娑，生死苦恼未得解脱。”

彼阿罗汉如是思惟：“此毗耶娑，来至佛所，云何问难？为问因缘？为问无我？”

尔时，毗耶娑问世尊言：“佛出世难！今诸仙众和合来此，我少难问，唯愿且住为我解说。”

佛言：“大仙，恣汝所问，随汝所念皆悉可问，我为汝说。”

尔时，毗耶娑问言：“世尊，云何布施？何故布施？何义名施？云何施主？何义施主？云何施人而非施主？云何不与得名施主？云何死已施福随行？施福云何？为有形段聚集可见，为不可见？施主、施福为在何处？为在受者，为在施者？云何世尊入涅槃已，供养塔等而得福报？佛入涅槃，谁为受者？”

尔时，世尊语毗耶娑大仙人言：“汝问此法甚为微细，汝有辩才不可思议，能如是问。”

The Beginning of the Sutra

经文缘起

Thus have I heard. At one time, World-Honored One was staying on the banks of the Ganges near Ayodhyā, together with a great assembly of bhikṣus and countless Bodhisattvas. The forest was peaceful and filled with fragrant flowers, birdsong, and the quiet atmosphere of meditation. Free from worldly distractions, it was an ideal place for spiritual cultivation.

如是我闻。

一时，佛陀游化于阿踰阇附近的恒河岸边，与众多大比丘及无量菩萨共住。林中花香遍布，鸟鸣和雅，远离欲望与懈怠，是一处清净安宁、适合修行的道场。

A Great Sage Appears

一位大仙人的出现

One day, a brilliant light suddenly appeared in the western sky.

Ānanda noticed the extraordinary radiance and respectfully asked the Buddha:

"World-Honored One, what is this magnificent light appearing in the west?"

The Buddha replied:

"Ānanda, in this world there lives a great sage named Veda Vyasa. He is accompanied by five hundred disciples. They devote themselves to severe ascetic practices, recite the sacred scriptures day and night, and are widely respected throughout the land."

一天，西方忽然现出一道光明，如旭日初升。

阿难尊者见此瑞相，恭敬地请问佛陀：

“世尊，西方为何现出如此光明？”

佛陀回答说：

“阿难，在此世界，有一位大仙人，名毗耶娑，率领五百仙人为眷属。他们终年苦行，昼夜诵读经典，在当时享有极高的声望。”

Who Was Veda Vyasa?

毗耶娑是谁？

In the Indian tradition, Veda Vyasa is revered as one of the greatest sages in history. He is traditionally credited with compiling the Vedas and composing the Mahābhārata, one of the world's greatest epics. He is also closely associated with the Purāṇas and the Brahma Sūtras, making him one of the most influential figures in Indian philosophy.

Whether the Veda Vyasa mentioned in this sutra is the same historical figure remains a subject of scholarly discussion. What is beyond doubt, however, is that the sutra portrays him as an extraordinarily learned and highly respected spiritual master.

在印度传统中，**毗耶娑（Veda Vyasa）**被尊为最伟大的圣贤之一。相传他整理《吠陀》，创作了史诗《摩诃婆罗多》，并与《往世书》和《梵经》有关，因此被誉为印度哲学史上最具影响力的人物之一。

《毘耶娑问经》中所说的毗耶娑，是否就是印度教传统中的那位毗耶娑，学术界仍有不同观点。但可以确定的是，经文将他描绘成一位博学多闻、德高望重的大仙人。

The Meeting of Two Great Traditions

两大智慧传统的相遇

When Veda Vyasa first beheld the Buddha, he was deeply moved.

He thought to himself:

"Surely this must be the All-Knowing One. Never before have I seen such serenity, dignity, and wisdom."

Rather than challenging the Buddha, he approached Him with reverence and sincere respect.

This is one of the most remarkable moments in the sutra.

It is not a debate between two opposing philosophies, but a meeting between two of the greatest spiritual traditions of ancient India—one rooted in the Vedic heritage, the other illuminated by the Buddha's path to awakening.

当毗耶娑第一次见到佛陀时，心中生起无比的敬仰。

他想到：

“此人必是一切智者。如此庄严，如此寂静，如此殊胜，世间实属希有。”

因此，他并不是来与佛陀辩论，而是怀着谦恭与敬意前来请法。

这也是整部经典最耐人寻味的一幕。

它不是两种思想的对立，而是古印度两大智慧传统的一次相遇：一方代表古老的婆罗门传统，一方代表佛陀开示的觉悟之道。

Beyond Asceticism

苦行之外

Before Veda Vyasa arrived, the Buddha described the practices of many ascetics.

Some fasted for weeks or even months.

Some slept upon thorns or bare rocks.

Some exposed themselves to blazing heat or freezing water.

Others survived only on air or performed severe bodily austerities.

These practices demanded extraordinary endurance.

Yet the Buddha gently pointed out that suffering alone does not lead to liberation.

Without true wisdom, even the most rigorous ascetic practices cannot free one from the cycle of birth and death.

在毗耶娑到来之前，佛陀向弟子们描述了当时许多苦行仙人的修行方式。

有人长期绝食，有人卧于荆棘之上，有人日晒火炙，有人寒水苦修，也有人以种种极端方式磨炼身体。

这些苦行虽然令人敬佩，却并不一定能够通向真正的解脱。

佛陀指出，如果没有智慧，仅靠折磨身体，并不能离开生死轮回。

The Questions That Have Never Grown Old

跨越两千年的提问

When Veda Vyasa came before the Buddha, he did not begin with abstract philosophical questions. Instead, he raised a series of questions concerning generosity:

What is generosity?

Why do we give?

What is the true meaning of giving?

Who is a true giver?

How can someone give, yet not be called a giver?

How can one be called a giver without giving personally?

How does the merit of giving accompany a person after death?

Where does the merit of giving reside—in the giver or in the recipient?

After the Buddha enters Nirvāṇa, why do offerings made to His stūpa still bring merit?

These questions have remained relevant for more than two thousand years. They concern not only the practice of generosity, but also the very foundation of spiritual cultivation.

当毗耶娑来到佛陀面前时，他并没有首先讨论深奥的佛法，而是从布施开始，提出了一连串问题：

什么是布施？

为什么要布施？

布施的真正含义是什么？

谁是真正的施主？

为什么有人布施，却不能称为施主？

为什么有人没有亲自布施，却仍然可以称为施主？

人死之后，布施所得的福德为何能够随行？

福德究竟是在施者身上，还是在受者身上？

佛陀涅槃之后，为何供养佛塔仍然能够获得福报？

两千多年过去了，这些问题依然没有过时。它们所探讨的，不只是布施本身，更是修行最根本的问题。

Before answering, the Buddha first praised Veda Vyasa:

"The questions you ask touch upon matters that are profound and subtle. To ask in this way requires remarkable insight and wisdom."

The Buddha recognised that Veda Vyasa's questions had already touched upon the deepest and most fundamental principles of spiritual cultivation.

佛陀并没有立即回答，而是先赞叹毗耶娑：

「汝问此法甚为微细，汝有辩才不可思议，能如是问。」

佛陀认为，毗耶娑所提出的问题，已经触及修行中最深刻、最根本的道理。