般若波羅蜜多心經幽贊 1.81

1.81

次、供養三寶，一、於對現前佛設利羅及制多等所，親面供養。二、於餘三世十方佛制多等作佛等想，修不現前供養。三、現對前時復作是念，一佛制多等法性，即三世十方諸佛制多等法性，故我今者現前供養一佛制多等，即是供養三世十方佛制多等，修現前、不現前供養。若佛滅後，造一或多佛制多等而為供養，當獲無量大福德果，受大梵福，無數大劫不墮惡趣，亦滿無上菩提資糧。四、於如是所，唯自供養。五、若起悲心，以隨力物施貧苦等，願彼安樂，令他供養。六、或俱供養。七、以花香等敬問、禮拜，乃至以珍寶等修財敬供養。八、即以財敬長時、多妙乃至淨心，迴向菩提，修廣大供養。九、不以輕慢、矯詐、放逸、不淨物等，修無染供養，自力集財，從他求得；發願想化為百千身恭敬禮拜，一一化身出百千手持散花香，出百千聲歌讚實德，復出百千妙莊嚴具而為供養；於贍部洲乃至十方所有供養，普生隨喜；雖少用功，而興無邊廣大供養；應起善心、真歡喜心，精勤修學。十、若有須臾修四無量，乃至少時信、忍離言真如法性，起無分別，住無相心，即為守護菩薩淨戒，乃至修行四攝事等，修正行供養，應念此為最上勝妙，過前供養百千萬倍，不可比喻。修供養時，應念如來是大福田，具大恩德，有情中尊極難遇，獨出眾義；依止於法、於僧供養，思念隨應亦爾，當獲大果，說不能盡。

Next is making offerings to the Three Jewels: First, making offerings directly face-to-face before the manifest presence of the Buddha's relics (śarīra), caityas, and so forth. Second, conceiving the thought of the Buddha and so on toward the caityas and so forth of the Buddhas of the three times and ten directions elsewhere, cultivating non-present offerings. Third, while directly before [them], further thinking: 'The dharmatā of one Buddha's caitya and so forth is identical to the dharmatā of the caityas and so forth of all the Buddhas of the three times and ten directions; therefore, my present offering before one Buddha's caitya and so forth right now is indeed an offering to the caityas and so forth of the Buddhas of the three times and ten directions,' thus cultivating both present and non-present offerings. If, after the Buddha's parinirvāṇa, one constructs one or many caityas and so on of the Buddha to make offerings, one shall obtain immeasurable fruit of great merit, enjoy the great blessing of Brahmā, avoid falling into the miserable destinies for countless great kalpas, and also fulfill the provisions for unsurpassable bodhi. Fourth, at such places, making offerings solely by oneself. Fifth, if giving rise to a compassionate mind, giving things according to one's means to the poor and suffering, wishing them peace and happiness, and causing others to make offerings. Sixth, or making offerings jointly. Seventh, using flowers, incense, and so forth to respectfully inquire and pay homage, up to cultivating offerings of wealth and reverence with precious gems and so forth. Eighth, directly with wealth and reverence over a long duration, with abundant marvels, and with a pure mind, dedicating it to bodhi, cultivating vast offerings. Ninth, cultivating untainted offerings without contempt, deceit, negligence, or impure substances: accumulating wealth through one's own efforts or seeking and obtaining it from others; making vows and visualizing emanation into hundreds of thousands of bodies that respectfully prostrate, each emanated body sending forth hundreds of thousands of hands holding and scattering flowers and incense, uttering hundreds of thousands of sounds singing praises of real virtues, and further bringing forth hundreds of thousands of wonderful adornments to make offerings; generating universal rejoicing at all offerings throughout Jambudvīpa up to the ten directions; although expending little effort, raising boundless and vast offerings; one should arouse a wholesome mind and a truly joyful mind, diligently practicing and training. Tenth, if one even for a moment cultivates the four immeasurables, or even briefly has faith in and patient acceptance of the ineffable dharmatā of suchness, generates non-conceptuality, and abides in a signless mind, this is precisely guarding the pure bodhisattva precepts, up to practicing the four means of embracing [sentient beings] and so forth, cultivating the offering of correct practice; one should consider this to be the most supreme and wonderful, surpassing the previous offerings hundreds of thousands of millions of times, beyond all comparison. When cultivating offerings, one should remember that the Tathāgata is a great field of merit, possessing great grace and virtue, supreme among sentient beings, extremely difficult to encounter, uniquely bringing forth myriad benefits; relying on the Dharma and making offerings to the Saṅgha should likewise be contemplated accordingly, and one shall obtain great fruits that cannot be fully described.