分享功德——回向功德仪式(中英对照）

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本帖最后由 metta 于 2010-7-18 07:08 编辑

英文原文：
http://www.abuddhistlibrary.com/ ... SharingofMerits.htm

SHARING OF MERITS PATTIDANA CEREMONY
分享功德——回向功德仪式
苏马那尊者（Ven. Sayadaw U. Sumana）讲
中译：metta huajun_tang@yahoo.com

(Part One)
第一部分

Today is a special day which is dedicated to our departed ones. We are performing the Pattidana Ceremony. From the time of the Buddha, Buddhists have practiced this tradition. Buddhist countries like Burma, Sri Lanka and Thailand observe this custom. In Malaysia, especially the northern parts the Chinese practise a similar ceremony known as Pai Kong Mah or Ching Beng dedicated in memory of their departed ones. 今天是专门祭奠过世亲人的日子。我们进行回向功德（Pattidana）仪式。从佛陀时代起佛教徒就有这个传统。佛教国家如缅甸、斯里兰卡和泰国都遵循这个传统。在马来西亚，特别是在北部，华人举行类似的仪式Pai Kong Mah 或者清明祭奠。

Pattidana means sharing merits with our departed relatives of this life and of the past lives as well as all living beings. 回向功德即是和现在世亡故的亲人、过去世的亲人以及一切众生分享功德。

Today all of you are here to offer various requisites to the Sangha, such as delicious food, robes, rice, and other necessities for the monks, etc. This will give rise to wholesome kamma. From the moment you have the intention to make an offering, until the very moment when you actually make the offering, you have developed the preceding volition called pubba cetana. At the moment when you are offering something to the recipient, it is called munca cetana (volition during the act of charity). In future, when you remember what you have given today, it is called apara cetana (volition after the act of charity). Throughout the whole process, as the three kinds of volition arise, you will have joy and loving kindness and you will develop faith in the Buddha, Dhamma and Sangha. These are wholesome states of mind which will promote a lot of merits which in turn will produce good results such as long life, beauty, good health, strength and ultimately the realization of Nibbana. From these merits, our departed relatives will have a chance to say “Sadhu”, will done (patta-numodhana) because their families are performing charities and sharing the merits with them, as you are doing today. 今天你们大家在这里供养僧众各种所需，如可口的食物，僧服，大米，以及其它出家众需要的东西。这将会产生善业。从你想供僧开始，到你实际供僧的那一刻，你生起了前行作意（pubba cetana）。在你把某样东西给予接受者那一刻，即有布施的现行作意（munca cetana）。在将来你回忆起你今天的布施，即是布施的后行作意。通过所有这些过程，三种作意生起，你生起喜悦和慈爱，并且生起对佛、法、僧的信心。这些善心将会积聚很多功德，由此会产生好的果报，如长寿，美丽，健康，强壮，并最终体证涅槃。 正是因为在世的家人作布施并和他们分享功德，过世的亲人才有机会随喜这些功德而说“善哉！”（因而获得功德）。你们现在所做的就正是这些。

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Then if the departed ones need merits, they can then receive them, enabling them to be transcended to a higher level of existence. This is the result of Pattidana kusala. 由于这样，如果过世的亲人需要功德，他们能够得到，使他们可以超越鬼道转入到善道。

As long as Buddha’s Teachings exist in this world, this tradition will be practiced by generations to come. The Buddha Himself has constantly reminded His followers to do good and refrain from doing any evil deeds. 只要佛教存在于世，这个传统就会一代代传下去。佛陀本人常常教导他的弟子们诸恶莫作众善奉行。

We human beings are always occupied with living our present life to the fullest. Many of us hardly prepare, or even think of our next life. While we are struggling for convenience of present life, we are driven to death. For many of us, future life is but an uncertainty. Maybe we will be reborn as human beings or even as gods. That will be wonderful. Nothing to worry about. However, we may also end up in the dreadful and most regrettable planes of existences. Being of the four woeful states, the peta, the hungry ghosts, have the opportunities to free themselves from these dreadful existences if their families perform meritorious deeds and share the merits with them, as we are doing today. For the animals and the beings in hell, there is no hope at all. 我们人类总是忙于如何把今生过得最好。我们很多人几乎没有为来生做好准备，甚至想都没想过。当我们在为获得各种生活便利而奋斗的时候，我们也正在驶向死亡。然而我们死后也可能落入可怕且最不愿去的恶道。在四恶道中，在饿鬼（peta）道的还有机会解脱出来，前提是他们的家人作功德并和他们分享，就如我们今天所作。 而对畜生和地狱的众生，则一点希望都没有。

From the Buddhists’ point of view, as long as we have not yet attained Sotapatti stage, i.e., the noble ones, we are liable to land in the four woeful states. We cannot escape form there. So, ordinary people, like you and me, are always in danger. There will be no escape, if we do not have anyone to help us by sharing his or her merits with us. 从佛教的观点看，只要我们还没有证初果，就是说还没成为圣者，我们就有可能落入四恶道，这是无法逃脱的。所以呀，象你我这样的普通人，总是有危险的。如果我们没有人通过分享功德来帮助我们，我们就无法逃脱。

I am sure all of you have watched a horror movie before. At one time or other, we have heard stories about ghosts and spirits. There are plenty of books on the subject of ghosts. Besides the fictional ones, there are books written on real cases and occurrences which are studied and investigated by authorities in this field. Most of the time it is shown that spirits or hungry ghosts still linger around their houses, as these hungry ghosts still had attachments to their families. They cannot part with their loved ones. 我相信你们都看过恐怖电影。这里或者哪里，我们听过各种鬼神故事。有很多鬼神方面的书。除了那些鬼怪小说外，有很多书是基于真实的事件，由相关权威查证过。很多时候这些精灵或饿鬼仍然在他们家周围徘徊，这是因为他们对自己的家庭仍然有执著。他们不愿离开所爱的人。

I would like to tell you a true story of my own personal experience. By listening to this story, I hope you will understand that we should prepare ourselves well in our present life, so as to overcome any hardships in the future life.我想给你们讲一个自己所经历过的真实故事。听了这个故事之后，我希望你们能够明白，我们应当在今生做好准备，以便消除来生的任何艰难困苦。

Once I was staying in a small town named Mawgoun in the Eravati province of Burma. I stayed in a Buddhist temple with a fellow monk. This monk’s mother had two sons but she was especially fond of my fellow monk. One day she fell seriously ill. Unfortunately, my fellow monk was on a trip far from home at that time. She was dying. Although words got to my fellow monk about his mother’s condition and that he should return immediately, he did not make it back on time. She passed away while waiting for him.我曾经住在一个叫莫工（Mawgoun）的小镇，是在缅甸的诶拉瓦提（Eravati）省。我和另一个比丘住在一起。这位比丘的母亲有两个儿子，但她特别喜欢出家 的儿子。一天她生病了，很严重。不幸的是，我这位同修比丘这时候出门在外，在离家很远的地方。她就要死了，给这位比丘捎了信通知他母亲病危立即回家，但当他赶回家的时候还是晚了。她在等待儿子回家的过程中死去。

Because of her attachment to him, she was reborn as a spirit and returned to their house. Very often, she would manifest herself through her daughter-in-law, the second son’s wife. She stayed with the family for three years after which she asked that her family perform Pattidana on her behalf on a special day, by offering food, robes, slippers and etc., to the Sangha and to share the merits with her. They did as told. After that, she never appeared again. It was hoped that she had freed herself from the spirit world and transcended into a higher existence. I was there participation in the Pattidana ceremony and was shocked to hear the story. I did not know how to react to the situation. From this story, the best thing we can do for ourselves to overcome such dangers is to achieve insight knowledge by practicing Vipassana Meditation. If that is not possible, we should at least do dana or charity and observe the five precepts as much as we can as this will help to protect us from dangers in the rounds of rebirth and also help us to prepare for a happier future existence. 因为她对他的执着，转生为一个鬼回到他们家。她常常附在二儿媳妇身上说话。这样和家人待了三年后，她请家人在一个特定的日子以她的名义给她作回向功德——就是给僧众供养食物、僧服、拖鞋等并和她分享功德。 家人照做了，从那以后她就再没有出现。大家都希望她已经脱离鬼道往生善道。我参与了作回向功德的仪式，当时听到这个故事我很震惊，不知所措。从这个故事我们知道，要克服这种危险的最好方法就是修内观证得内观智。如果做不到这一点，我们至少应当尽量行布施和守五戒，因为这会帮助我们防范在轮回中堕落的危险，并帮助我们成就一个美好的未来。

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Sharing of Merits Pattidana Ceremony (Part Two)
第二部分



Once a year, we dedicate a special day in memory of our departed ones. Here in the temple, we perform the Pattidana Ceremony. Today all of us come before the Buddha image and listen to paritta chantings. According to their traditions, Chinese all over the country during this time visit their ancestral graveyards and bow down to pay respects to their ancestors. This is a Buddhist tradition that is good to preserve. 我们每年一次专门一天纪念过世的亲人。在寺院里我们作回向功德。今天我们大家来到佛像前倾听回向功德的唱诵。按照中国的传统，全中国在祭祖的这一天去上祖坟并鞠躬敬祖。这个佛教传统是值得保持的。

In my country, Burma, we observe this tradition in October. On such occasions, we, young children, would visit our relatives’ houses to pay respects to our elders. The elders in return would give presents to us. After that we would go to the graveyards to offer joss sticks, flowers, candles, etc., to our departed relatives. We were happy to have performed the Pattidana Ceremony. We have never forgotten this tradition. In the process of performing this ceremony, we developed loving kindness towards one another.在我们国家缅甸，这个传统的日子是在十月。在这个日子，我们这些年轻的子女会去拜访亲戚并向长辈敬礼。而长辈则会以礼物回赠。然后我们会去祖坟供上香、花、火烛等。我们从没忘记过这一传统。在进行这些仪式的过程中，我们培养对彼此的慈爱。  

Here in Lunas, all of you are following this tradition. During the ceremony, in memory of our departed ones, we offer delicious food, rice, robes, and all kinds of requisites to the monks. We take the five precepts, listen to Dhamma talks and participate in paritta chantings. Later on you will go to your ancestors’ graves and bow down to pay your respects. All these are wholesome deeds that will give rise to beneficial results. 在卢纳斯（Lunas），你们大家都遵循这一传统。在纪念仪式上，为了纪念我们过世的亲人，我们给僧众供养可口的食物、大米、僧服和各种生活必须品。我们持守五戒，听佛法开示，参加回向功德唱诵。然后你们会去祖坟鞠躬敬礼。所有这些都是善事必将带来善果。

At the last part of the ceremony, we are going to share our merits with the departed ones. This is the most important part of the ceremony. We should understand the purpose of sharing merits in accordance with the Teachings of the Buddha. There are three requirements to fulfill. If we can understand and fulfill these three requirements, then we can say that this Pattidana Ceremony has indeed been successful. 在仪式的最后部分，我们会和过世的亲人分享功德。这是仪式最重要部分。我们应当明白分享功德的在佛教中的意义。有三项要求必须满足。如果我们能明白并满足这三项要求，那么我们可以说回向功德仪式确实很成功。

What are these requirements? 都是些什么要求呢？

First, we must remember our departed ones respectfully and have the intention to share our merits with them wholeheartedly. On the day before or on the day of performance of the offering, we should say, “Dear departed ones, tomorrow or today, we are going to the temple to do dana and keep precepts in memory of you. Please join us in this wholesome activity so that we can transfer our merits to you”. This invitation is important as our departed ones may not know of our intentions and therefore not be present during the ceremony. 首先，我们须以尊敬的态度纪念过世的亲人并且愿意全心全意地和他们分享功德。在仪式的前一天或当天，我们应该说：“亲爱的过世的亲人们，为了纪念你们明天（或今天）我们要去寺院供僧和受持戒律。请加入我们的善行这样我们可以把功德回向给你们。”这个邀请是很重要的，因为我们过世的亲人可能不知道我们的心意因此举行仪式的时候不到场。

Secondly, our departed ones must be available to share the merits of the wholesome deeds done by us. If they have been reborn as human beings or gods, then they do not require these merits. However, the result is still beneficial to us. 第二，我们过世的亲人要能去分享我们所做的功德才行。如果他们投生为人或天神，他们并不需要我们为他们作这些功德。即使如此，结果对我们仍然是有益的。

The last requirement is that we should make our offerings to a virtuous monk. By this, we mean a noble one, for example, an Arahant, an Anagami, a Sakadagami or a Sotapanna. However, if this is not possible, it is better to make the offerings to the community of monks or Sangha (to-day it is called Sanghikadana), and not to any individual monk. 最后一个要求是我们应当供养俱德的比丘。这个意思是说应当供养圣僧，即阿罗汉，不还果、二果或初果的圣人。但是如果没有这样的条件的话，最好把供养给整个僧团，而不是某一个出家人。

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I hope today, we have fulfilled all these three requirements.我希望今天我们圆满了所有这些要求。

I would like to ask all of you a question, “Why do we need to share merits with our departed ones?” Buddha once gave a short answer to this, “because none of us know our destiny”. Let me explain further. 我想向大家问个问题：“为什么我们需要和我们过世的亲人分享功德？”佛陀曾经给了一个简要的回答：“因为没人知道自己死后去哪里。”让我进一步解释。

There are five things unknown to everybody: namely:- Life, Disease, Time, Place and Destiny. 有五种事每个人都不清楚，即寿命，疾病，时间，地点和死后去哪里。

Life is an uncertainty, for none of us can determine how long we should live. Life may fail at any point; at conception, during the first week of the embryonic stage, the first month, at the time of birth, or any time after that. 寿命是不确定的，没人能够确定我们还能活多长。寿命可能在任意时间终止:可能在刚怀胎的时候，可能在怀胎一周的时候，或一月的时候，可能在出生的时候，或出生以后任何时间。

We cannot avoid sickness nor can we decide when we will fall ill. It is said, “Of this sickness beings die, not of another”. For man is vulnerable to all kinds of diseases and we cannot determine when or where we will die as well. One may die at night, in the morning or in the evening. Some are killed by floods, some in the sky because of plane crash, some on the road side in a car accident. It is not up to us to decide. All these are unknown to all of us. 我们无法避免生病，也无法确定何时会生病。人们说，“死亡会就在这次生病，而不是下次。”因为人会得任何疾病，我们无法确定何时何地会死。一个人可能死于半夜，也可能死于早上，也可能死于傍晚。有人死于洪灾，有人因飞机失事死在空中，有些则在路边死于车祸。这不是我们决定的事情，所有这些我们都无法知道。

Our final destiny is unknown to us as well, for we cannot say, “one who passes away from here will be reborn in this place”. There are five places where human beings find rebirth. These are:
        deva world,  
        human world,
       animal world,
        peta world and
        hell.

我们最终死了会去哪里也是不知道的，因为我们不能说：“一个人在这里死了就会再生到这个地方。”有五个地方人会投生：天道、人道、畜生道、饿鬼道和地狱。

On passing away in the deva world, beings may be reborn in the human world; on  passing away in the human world, beings may be reborn in the deva world or other worlds. Mostly beings are born in the woeful states. During our rounds of rebirth, we can end up anywhere. 在天道死了可能投生人道，在人道死了可能投生天道或别的地方。大多数众生生于恶道。在轮回中我们会投生任何地方。

That is why we need to perform Pattidana Ceremony, that is the sharing of merits with our departed ones in consideration of the five uncertainties mentioned above. 这是为什么我们需要进行回向功德仪式。因为考虑到投生上述五道的不确定性，我们需要和过世的亲人分享功德。

What are the results we can expect from performing the sharing of merits? 进行分享功德我们会期望什么结果呢？

Firstly, our departed ones will rejoice at our act of doing dana and of keeping sila in memory of them. They will enjoy the bliss of the merits and be able to transcend to a higher level of existence. 首先，过世的亲人会随喜我们为纪念他们所行的布施和持戒。他们会享受功德带来的福报，并且能够超越鬼道而生于善道。

In return, when we perform sharing of merits we will also have four kinds of blessings: long life, beauty, good health and strength. All this bliss can be experienced, as it is said in the Dhammapada, “Cattaro dhamma vaddhanti, ayuvanno sukham balam”. For the one who is in the habit of constantly honouring and respecting the elders, he or she will surely enjoy these four blessings. They would not have to pray and ask for them. 作为回报，我们作功德分享也会得到四种福果：长寿，漂亮，健康和强壮。所有这些福报都是能经历的，如《法句经》所说： “Cattaro dhamma vaddhanti, ayuvanno sukham balam”.（ 常常恭敬长者的人，无需祈求而必将享受四种福果）。

According to the Texts if the sharing of merits is after making donation of alms-food, the departed one will be instantly appeased from hunger by saying, ‘Sadhu!’, if the donation is garments and robes, the deceased will become well-clothed upon saying, ‘Sadhu!’ 按照经典，如果是在供僧饭食之后分享功德，在饿鬼道的亲属说完“善哉！”之后饥饿就立即消失；如果是在供养僧衣之后分享功德，在说完“善哉!"之后他们则立即有上好的衣装着身。

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Sharing Merits with Departed Ones (Part Three)
第三部分



Today, I would like to talk about sharing of merits. “Our ancestors hope for five things from their sons and daughters”. The Buddha said so in the Pali text of the Anguttara Nikaya. What are the five? 今天我想讲分享功德。在《增支部》的一篇经文中佛陀说：“我们的先人希望子女作五件事。”是五件什么事呢？

1.Their sons and daughters will help them in every aspect.
2. They will carry out what must be done on behalf of their elders.
3. They will preserve the traditions practiced by their elders.
4. They will protect the inheritances left to them by their elders.
5. They will make offerings to the petas after their elders pass away.     
(from the book “Dhammaratana”)

1.他们的子女能够从各个方面帮助他们。
2.子女能够替长辈完成该做的事情。
3.子女能够保持长辈的传承。
4.子女能够保护从长辈那里继承的家业。
5.子女能够在长辈过世之后给为饿鬼作布施。
（摘自Dhammaratana)

When we think about these five things taught by the Buddha, we find that they are true. Our ancestors hoped for all these things when their sons and daughters were born. Now that you are a parent yourself, I am sure that you are hoping for the same from your children. 我们思考这五件事，发现确实是真的。当子女出生的时候，我们的先人就指望所有这些。现在你们自己已经为人父母，我想你们对孩子们有同样的期望。

Firstly, they hope that their sons and daughters will help them in every aspect. When parents get old and are not able to work anymore, it is the duty of their sons and daughters to provide them with shelter, food, clothing, medicine, etc. This custom is very common in our Buddhist communities. For Buddhist devotees, this practice is very beneficial to both the parents and the children. However, in the West, it is very common that the elderly rely on themselves or on homes for the aged or being supported by the government.首先他们希望子女能够在各个方面帮助他们。当父母老了不能干任何工作的时候，子女有义务供给他们住处、食物、衣裳、医药等等。这种传统在我们佛教社会是很普遍的。对佛教徒来说，这样作对父母和对自己都是极有益的。然而在西方，老人得靠自己或者政府提供的老人院。

Secondly, they will carry out what must be done on behalf of their elders. In this world, social relationships are essential. “No man is an island”. In our society, we must depend on one another in all aspects of our lives, such as weddings, funerals etc. These should be done on behalf of the elders. 第二，子女应该替长辈完成该做的事情。这个世界上人不是象一个孤岛，社会关系很重要。我们在社会上，生活各个方面必须互相依靠，如象婚嫁、丧礼之类的。我们需要代表长辈去做这些事。

Thirdly, they will preserve the traditions practiced by their elders. They will protect the lineage of the family and not let it deteriorate. 第三点，保持长辈的传承。子女应该保护家族的传统而不让其败坏。

The lineage of the families are of two kinds:- 传承是两方面的：

- the economies and businesses of the mundane world. 世俗的经济和营生。
- The religion and teachings which the parents believed in and worshipped. 父母所信奉和实践的宗教及教法。

If the parents are merchants, their businesses must be preserved and improved on and prevented from failing in their hands. If the parents are government servants, their status must be maintained and not bring shame to the family. 如果父母是商人，他们的生意必须保持和增进而不要在子女手中败坏。如果父母是政府职员，那么他们的名誉地位应当得到维持而不要给家庭带来耻辱。

Children of good parentage must keep up good work of their parents, such as continue to make offerings to temples, Buddha images and pagodas which their parents have built. They must see to the maintenance of these in terms of effort and money so as to preserve them for as long as possible. In Myanmar, wealthy families that can afford to, usually carry out such great dana as building of temples on their own. In other places devotees usually collect funds for offerings. 良好的父母教育出来的孩子应当能保持他们父母的优良传统，如继续供养父母支持建造的寺院、佛像、亭塔。他们应当为修缮保持这些出力出钱以便尽可能长久的地维持它们。在缅甸，富有的家庭手中宽裕的常常进行大布施，比如自己建造佛寺。而在其它地方常常是通过信徒的供养筹集资金。

Fourthly, the parents would expect their children, whom they have brought up since infancy and whom they have educated and taught to stand on their own two feet as adults, to have good virtues and protect their inheritances, such as wealth, properties, etc., which they have accumulated during their life time. 第四，父母将子女从小带大，让子女受教育并将子女教成能够独立生活的成人，就会希望子女道德高尚，能够保护父母一生积攒下来的家业，诸如现金，房产等等。

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Lastly, if the parents themselves cannot practise meditation while living in this mundane world and if they cannot be mindful on their deathbed, they might be reborn in the lower planes of existence. It is hoped that their children will do meritorious deeds and share merits with them. 最后一点，如果父母自己在俗世中生活时无法进行禅修并且在临终无法保持正念，那么就有可能掉入恶道，因此就希望子女们能够做功德并回向给他们。

What I would like to emphasise today is the fifth one which our ancestors are hoping for. When we are in need, we hope that others will help us. We can be reborn anywhere after this life, be it in the human world or in heaven. There is nothing to worry about if we are reborn as a human being or god. However, it is a different matter if we are reborn as petas, animals or beings in hell. Of these, certain petas known as Paradattupajivika, are able to free themselves from the peta life if they receive merits from living relatives. For this reason, we should practise sharing merits. 我今天要强调的是先人所期望的第五点。当我们有所需求的时候，我们希望别人能帮助我们。我们今生以后可能生于任何地方，可能在人间也可能在天上。生于人间天上都没有任何可忧虑的。但是如果生于饿鬼道、畜生或地狱，情况就完全不同。在恶道众生中，特定的一种称作Paradattupajvika的饿鬼是可以通过接受功德从饿鬼道中解脱出来。由于这个原因，我们应当分享功德。

The Buddha said, “There is no one who has not been another’s husband, wife, father, mother, brother, sister, grandfather or grandmother in the rounds of rebirths”. So our ancestors in this very life, or from the past, might need our help to free themselves from the lower planes. It is our duty to help them. When they are alive in this world, we support and provide for them. When they leave this life, we can help them by performing meritorious deeds and sharing the merits with them like what you are doing today. This is what we can do for them. In this way, we fulfill our responsibilities to the expectations of our ancestors. 佛陀讲，“在轮回中，没有人不曾作过他人的丈夫、妻子、父亲、母亲、兄弟、姐妹、爷爷、奶奶。”所以无论是我们今生的祖先，还是过去的祖先，有可能需要我们帮助他们脱离恶道。帮助他们是我们的责任。当他们还活在世上的时候，我们支持供养他们。当他们离开人世，我们可以做功德和他们分享以帮助他们，就象你们今天做的这样。 这是我们所能为他们做的。这样我们尽了祖先希望我们所尽的责任。

Let us consider our own life. We are always faced with the difficulties and hardships of life. On a bigger scale, we have problems in politics, economies, social relationships, health care, etc. On a personal basis, we have to face up to old age, sickness and death. We can never escape from all these sufferings. If we are not able to free ourselves from these sufferings, we hope that our off-springs will help us when we die. The road to liberation, to freedom from all sufferings, is nothing but the practice of meditation, Vipassana Meditation. I am always ready to teach, if you put in the effort and join the meditation course. 让我们想想自己的生活。生活中总是面对各种艰难困苦。从大的角度看，我们有政治、经济、社会关系、医保等等问题。从个人的角度看，我们必须面对衰老、疾病和死亡。 我们无法逃避这些痛苦。如果我们不能从这些痛苦中解脱，我们期望我们的后人会在死后帮助我们。解脱之路，离苦之道，不是别的，正是禅修，内观禅修。 你如果愿以努力并参加禅修课程，我总是愿意教的。

The Buddha has instructed on the five expectations mentioned above. Sons and daughters who fulfill these expectations will gain much benefits in both the mundane and supramundane world in this very life. In their future existences, they will meet with good parents and have the opportunities to increase their merits, till they reach Nibbana. 佛陀教导了上述这五种祖先的期望。子女实现这些期望会在世间和出世间方面都得到很多益处。在来生他们会遇到好的父母并有机会积聚功德，直到到达涅槃。

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Sharing Merits with Departed Ones (Part Four)
第四部分



In the Buddha’s Teachings, there are a lot of stories about peta beings (a sort of ghost) mentioned in the Peavatthutu text. Just as animals and creatures are countless, so is the same with petas. This shows that being a peta is common. Anybody is liable to be reborn as a peta. In one of the Vinaya books, Parajika Pali text, mention is made of different types of petas with dreadful, fearful and disgusting shapes. They first land in hell for many years, after which, the rest of the evil deeds that they have committed caused them to be reborned as petas. 在佛经《小部》的Petavatthutu中有很多关于饿鬼道众生的故事。正如普通动物和各种小生命是无数的，饿鬼道的众生也是。这说明投生到饿鬼道是很常见的。每个人都有可能投生到饿鬼道。在律藏的的Parajka Pali经文中提到各种不同类型的饿鬼，具有恐怖、令人害怕和憎恶的形体。他们先掉到了地狱，很多年后，他们剩余的恶业使他们投生为饿鬼。

Which of them can obtain the results of merits performed and shared by relatives? In the Milinda Pannha, it is mentioned that those who feed on vomit, those who are tormented by hunger and thirst and those who are consumed by cravings do not benefit. The fourth category that live on the gifts of others do derive benefits and so do those who remember them. 他们当中哪些可以得到亲属作功德回向的好处呢？在Milinda Pannda的经文中，提到无法受益包括那些以痰唾为食的，那些被饥渴折磨的和那些被欲望所吞噬的。有四类饿鬼是依靠他人布施而活的则能够受益，纪念他们的人也会受益。

If the departed ones do not receive the benefits of the dana then the givers themselves derive profit from them. Suppose some people after preparing fish, meat strong drinks, rice and other kinds of food were to go to their relations’ houses and if those relations were not available to accept their presents, then the givers themselves would profit. 如果过世的亲人无缘得到供养的利益，那么作供养的人会从中受益。这就象有人准备了鱼、肉、好的饮料、米饭和其它食物拿到亲戚家，如果亲戚不在家不能接受这些食物，那么奉献食物的人就自己享用了。

There are instances in which peta beings achieve the benefits of merits. The following is an extract from the book ‘Hemevata’ by Mahasi Sayadaw. 有些例子说明鬼道众生得到了回向功德的益处。下面故事摘自由马哈希尊者写Hemevat一书。

Once, while the Buddha stayed in Rajagaha city at the nearby Veluvana Monastery, King Bimbisara returned to his palace after he had offered alms food to the Buddha and the Sangha. On that night peta beings haunted the royal chamber in the palace and tried to frighten the King. These beings had heard from Kassapa Buddha (a previous Buddha) that they would obtain things to eat after they had said sadhu (Pali for well done) when the King shared his merits gained from the good deed of alms and food offerings. So they gathered at the Buddha’s monastery and waited to say sadhu. Unfortunately the King forgot to share his merits and returned to his palace. He did not know about this matter. So peta beings entered his chamber to frighten him so as to remind him. 一次当佛陀住在王舍城的竹林精舍，频婆娑罗王供养佛陀和僧众之后回到王宫。夜晚鬼魂大闹在王宫内的寝宫，试图恐吓国王。这些鬼从过去迦色佛那里听说，当频婆娑罗王分享他供佛供僧的的功德时，你们说“善哉！”之后就会得到吃的东西。所以他们聚集在佛陀所在的寺院等着说“善哉！” 不幸的是国王忘记了分享功德就回到了皇宫，他不知道有这样一些事。所以这些鬼魂就到他的寝宫吓唬他以便让他明白。

When the King reported to the Buddha about this, the Buddha told the King that these peta beings had been the King’s relatives ninety-two kappas ago and that these beings haunted the royal chamber to frighten him to remind him of his failure to share his merits with all beings. So the King offered alms food to the Buddha and Sangha again on the following day and shared his merits with all beings. The peta beings said sadhu and thus obtained celestial food. The human eyes cannot see these beings but the divine eyes (psychic power) can. 当国王向佛陀报告这些事，佛陀告诉国王这些鬼魂是国王在九十二劫以前的亲戚，他们闹皇家寝宫是为了提醒他没有和一切众生分享功德。所以国王第二天就再次供佛供僧并和一切众生分享功德。鬼魂说“善哉！”，于是就得到了天上的美食。人的肉眼无法看到这些众生，但天眼可以看到。
In view of such a story, we are keeping on the practice of sharing merits. These days similar stories still happen here and there. 鉴于这个故事，我们保持分享功德这一传统。现在类似的故事也不时发生。
Moreover the Lord Buddha emphasized that children develop a sense of gratitude towards their parents because parents are by nature imbued with the four sublime dhammas of loving kindness, compassion, sympathetic joy and equanimity where their children are concerned. They are similar to Brahmas in the celestial world. Those Brahmas are always absorbed in Jhana by practicing the above four sublime dhammas. 进一步佛陀强调孩子们培养对父母的感恩心，因为涉及到子女的时候父母天然地对子女充满四种梵行即慈、悲、喜、舍。这同梵天界的梵天相类似。梵天们常常通过修行四梵住住于定中。

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In the same way parents keep their eyes on their sons and daughters to protect them from dangers, providing them with food, clothing, education, money and so on. Their loving kindness conquers all difficulties. Even though some of their off-springs are disobedient to them, they are patiently tolerant. This tolerance is also accorded to their disabled ones. We cannot measure the depth of their loving kindness. It is comparable to the highest mountain, the Buddha said. It is clear that we are indebted to our parents. It is up to us to repay our debts of gratitude to them. If they are alive, it is our responsibility to care for them by supplying their needs. If they have passed away, then we should share merits with them. Expressing deep sorrow or mourning does not make any sense nor will it give rise to wholesome effects. Whosoever has a sense of gratitude should repay their debts to their parents by making offerings to monks who are endowed with high morality and sharing the merits of such deeds with their parents. 父母以同样的心关注子女，保护他们不受危险，提供他们食物、衣服、教育、零用钱等等。他们的慈爱战胜一切困难。即使有些孩子不听话，他们能耐心承受。对残疾的孩子也是如此耐心。我们无法度量父母对子女的慈爱有多深。佛陀说可以和最高的山峰比高。显然我们欠父母很多。我们应当报答父母。当他们活着的时候，我们有责任关心他们提供他们所需。如果他们去世，我们应当和他们分享功德。 过度悲伤哀痛都于事无补，也不会有引起福果。任何人感恩父母要报答他们都应该供养清净僧众并和父母分享功德。

The sharing of merits is beneficial not only to peta beings, but also to celestial beings. They take delight in saying sadhu. In the Mahaparinibbana sutta of the Digha Nikaya, the Buddha said that devotees should invite monks endowed with morality to their new houses. Then they should do dana and share merits with celestial beings (devas). Those devas will in return look after the devotees with loving kindness just as a mother protects her own children from danger. Such devotees protected by them will achieve success in their worldly life. 分享功德不仅对鬼魂有益，对天神也是有益的。他们会很高兴地随喜说“善哉！” 在《长部*大般涅盘经》中，佛陀说信徒应当邀请清净的僧人去他们的新居。然后他们应该供僧并和天众分享。作为回报，这些天众会以慈爱之心关照信徒，就象母亲保护自己的儿女免受危险一样。这些得到天人护佑的信徒会在世俗生活中很成功。
So the teaching concerning the sharing of merits with all living beings including departed ones, human beings and celestial beings is of great significance as well as the best way to support one another from the spiritual point of view. 所以，和所有众生——包括过世的亲人、人类和天众——分享功德的教导意义重大，从心灵的角度看，这也是最好的互相支持的办法。  



Generosity
布施




Buddhist devotees usually do good deeds by making offerings to the needy in our society. The belief in kamma enables us to appreciate the need to give offerings. To perform dana properly, certain teachings of the Buddha are necessary for devotees to understand, resulting in the achievement of results which commensurate with the nobility of the dana offerings.佛教徒常常行善，布施财物给需要的人。因为相信业报，所以我们认为应该布施。如何正确的布施，就需要懂得佛陀的有关教导，以便成就布施的最高境界。
According to the theory of kamma in Buddhism, basically, if we plant sweet seeds, these will bear sweet fruits. While if we plant bitter seeds these will bear bitter fruits. In the same way, one who performs wholesome deeds will surely enjoy benefits such as well-being, happiness and good health; while if one commits unwholesome deeds one will suffer. This is the principle of kamma in Buddhism. To distinguish between good and bad, we need to study the Pali text in great depth.按照佛教最基本的业报理论，播下甜的种子，就会收获甜的果实；播下苦的种子，就会收获苦的果实。同样的道理，如果行善，一定会享受幸福、快乐、健康等善报；如果行不善则会受苦。这是佛教业报原则。为了区分善与恶，我们需要深入学习巴利经典。

Performing dana or giving is like eating a balanced meal. One takes meat, fish and vegetables for the protein, fat and energy to sustain one’s body while taking different types of fruits for Vitamins A, B, C and minerals. In these way one receives all the nutrients necessary to sustain one. 行布施，亦即给予，就象吃平衡的饮食。一个人从肉、鱼和植物中获得蛋白质、脂肪和能量以满足身体的需要，同时吃各种水果以获得维生素A，B，C和矿物质。这样一个人获得了他生命所需的各种营养。
In the same way, when we give (dana) there are different types of offerings: delicious food, robes, rice, books, building temples, raising funds, giving during special occasions and providing other requisites useful to the monks. Different types of offerings result in different effects. 同样地，当我们行布施，存在不同种类的供养，可口的食物、僧服、大米、书籍、建筑寺庙、筹集资金、特殊情况的供养和提供僧众其它所需。不同的供养有不同的果报。

For example, a devotee offers good food to the Sangha. Just as the monk who receives the food can have long life, beauty, happiness, strength and knowledge due to eating the good food, so will the devotee in return experience the similar five benefits. Because offering good food produces good results. There will be no need to pray for them. In the Pali text, the Buddha expounded the results of many kinds of dana. If you would like to know them, you can learn them from Lunas. 例如，一个佛教徒向僧团供养上好的食物，那么比丘由于接受和食用这些东西能够长寿、端庄、快乐、强壮、有知识，那么布施者也会得到和这五种好处相似的回报。在巴利圣典中，佛陀阐述了很多种供养的果报。如果你想知道，你可以从卢纳斯学习。

The Buddha said that His dispensation is like the grocery store in which everything is available. 佛陀说他的教法如象杂货店一样各种东西应有尽有。

         Does anyone want to be wealthy?
         Does anyone want to be educated?
        Does anyone want to be healthy?
        Does anyone want to be free from sufferings?
        想富有吗？
        想有教养吗？
        想拥有健康吗？
        想离苦吗？

All these are attainable through practicing the Buddha’s Teachings according to its effect. 所有这些都可以通过按照果报修行佛法而得。

As I have just mentioned, giving is like planting. There must be fertile land and good seeds. In this case, the one who plants is like the donor. The recipient who is practicing morality, concentration and wisdom is like the fertile land. The offering is like the good seeds. Here in Lunas, monks and meditators are always practicing sila, samadhi and panna. So you can definitely achieve the good results of dana, which is similar to the sweet fruits planted in the fertile land. 如我刚提到的，布施就象播种，必须有肥沃的土地和好的种子才行。此处播种人就象布施者。勤修戒定慧的受供的人就像肥沃的良田。供养就如种子。在卢纳斯这里，所有的比丘和禅修者总是在修戒定慧，所以你肯定能够得到供养的利益，就象甜的种子播入肥沃的土地一样。

What is most important is to make yourself happy or joyful, knowing that you have done offerings. Having benefited from your offerings, the monks and meditators will be able to practise virtues and to understand the Buddha’s Teachings. In this way you will have the opportunity to sustain the Buddha sasana. May they understand Buddha’s dhamma and hence be free from sufferings. Then devotees will develop faith, volition and loving kindness. They will also have peace of mind and physical well-being. The more you develop this beautiful mind, the more you can acquire the beneficial results of your dana. 最重要的是，知道自己做了布施，要生欢喜心。（这样想：）得益于你的供养，比丘和禅修者能够奉持戒律和善解佛陀的教法，这样你有幸为正法久住做了贡献。愿他们解悟佛法离一切苦！由此，信众会培育信、行和慈爱，还会得到心的安宁和身体健康。你越是增进这些美好的想法，你越能得到布施的利益。

Lastly, the Buddha taught us how to wish whenever we perform giving. All beings in this world, whether Brahma, god or man are subject to aging, sickness and death. This worldly life is related to the four woeful states which we would not wish for. We should direct our minds to freedom from all sufferings which is nibbana, by performing wholesome deeds such as dana, sila, bhavana as they are practiced by you today. 最后，佛陀教我们在做布施时如何祝愿。这个世界的所有众生，无论是梵、天或人都难逃老、病、死。世俗生活连接着四恶道，那些地方谁都不想去。我们应当发心，要象今天这样行善，布施、持戒、禅修，以离一切苦成就涅槃。

So everyday, after taking precepts, we end by saying:
“Idam me  pannam nibbanassa paccaya hotu.”
(May these merits of mine be conducive to my attainment of Nibbana)

所以每天受戒后，结尾我们说：
“Idam me  pannam nibbanassa paccaya hotu.”
（愿这些功德助我成就涅槃)

来自：http://mahasi.5d6d.com/thread-60-1-1.html