[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [妙法蓮華經玄贊](https://indike.org/pramana/in.bauddha.taisho.1723) › 2.13 # 妙法蓮華經玄贊 2.13 妙法蓮華經玄贊 2.13 - **Language:** Classical Chinese ### [2.13](https://indike.org/pramana/in.bauddha.taisho.1723.2.13) 贊曰：此有三句，初之二句合為第四依止善知識不退轉，供養無量百千諸佛，於諸佛所殖眾德本，論名殖眾善根，以己身心業依色身攝取故。菩薩修行莫過身心，今舉殊勝色身之業供養諸佛、深植德本，攝取己之身心一切所有善業。供養有十。〈菩薩地〉說：一現前供養，於對現前佛設利羅及制多等，一切三寶親面供養。二不現前供養，於餘佛制多等作佛等想修不現前供養。三現前不現前供養，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。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。六俱供養，自既作時復勸教他作此供養。七財敬供養，以華香等敬問禮拜，乃至以珍寶等修財敬供養。八廣大供養，即以財敬長時多妙，乃至淨念迴向菩提，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華香，出百千聲歌讚功德，復出百千妙莊嚴具而為供養，於瞻部洲乃至十方，所有供養普生隨喜，雖少用功而興無邊廣大供養。九無染供養，不以輕慢、矯詐、放逸、不淨等物，修無染供養。十正行供養，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，應念此為最上最妙，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、難遇獨出、眾義依止。如佛既爾，於法、僧亦然。如《幽贊》上卷說。「殖」種也積也立也。眾通平、去二音。 > The commentary says: Here there are three clauses; the first two clauses combine to form the fourth, 'non-retrogression of relying upon a spiritual friend': 'offering to immeasurable hundreds of thousands of buddhas, planting roots of many virtues before the buddhas.' In the Treatise it is called 'planting roots of many goods,' because one's own bodily and mental karmas are integrated relying upon the physical body. In the bodhisattva's cultivation, nothing surpasses body and mind; here, by adducing the superior karma of the physical body in offering to the buddhas and deeply planting the roots of virtues, all wholesome karmas possessed by one's own body and mind are integrated. There are ten kinds of offering. The Bodhisattvabhūmi states: (1) Offering in the presence: directly and in person making offerings to the three jewels before the relics (śarīra), caityas, and so forth of a present Buddha. (2) Offering in absence: producing the thought of the Buddha and so forth before the caityas and so forth of other Buddhas, cultivating offering in absence. (3) Offering both in presence and absence: when being directly present, further generating the thought: 'The Dharma-nature of the caitya and so forth of one Buddha is identical with the Dharma-nature of the caityas and so forth of all buddhas of the three times and ten directions; therefore, my present offering to the caitya and so forth of one Buddha is just offering to the caityas and so forth of the buddhas of the three times and ten directions'—cultivating offering both in presence and absence. (4) In such places, solely making offerings oneself. (5) If giving rise to a mind of compassion, according to one's capability bestowing material goods upon the poor and suffering, wishing them peace and joy and causing others to make offerings. (6) Both making offerings: having already done so oneself, furthermore exhorting and instructing others to make this offering. (7) Offering of material wealth and reverence: with flowers, incense, and so forth reverently inquiring and bowing in worship, up to cultivating offering of material wealth and reverence with precious jewels and so forth. (8) Vast offering: namely, using material wealth and reverence over a long time, abundantly and wondrously, up to pure thoughts dedicating toward bodhi, gathering wealth by one's own power or seeking it from others, making vows and imagining transforming into hundreds of thousands of bodies, respectfully bowing in worship, each transformed body producing hundreds of thousands of hands holding and scattering flowers and incense, producing hundreds of thousands of sounds singing praises of virtues, further producing hundreds of thousands of wondrous adornments to make offerings, generating rejoicing everywhere in all offerings throughout Jambudvīpa up to the ten directions, so that though expending little effort, one gives rise to boundless, vast offerings. (9) Offering free of defilement: not using contemptuous, deceitful, negligent, or impure goods, cultivating offering free of defilement. (10) Offering of correct practice: if for an instant one cultivates the four immeasurables, or even for a brief time faithfully assents to the ineffable true thusness of Dharma-nature, generating non-conceptualization and abiding in the signless mind, which is just guarding the pure precepts of the bodhisattva, up to practicing the four articles of attraction and so forth. In cultivating the offering of correct practice, one should contemplate that this is supreme and most wondrous, exceeding the previous offerings by hundreds of thousands of myriads of times beyond comparison. When cultivating offerings, one should contemplate: The Tathāgata is a great field of merit, possessed of great kindness and virtue, the most honored among sentient beings, rarely met and singularly emergent, the reliance of all purposes. As with the Buddha, so it is with the Dharma and Saṅgha. As is explained in the upper fascicle of the Profound Praise. 'Plant' (殖) means to sow, to accumulate, to establish. 'Many' (眾) encompasses both level and falling tones. > — English (machine translation) (machine translation) - [Previous: 2.12](https://indike.org/pramana/in.bauddha.taisho.1723.2.12) - [Next: 2.14](https://indike.org/pramana/in.bauddha.taisho.1723.2.14) - [Up: 2](https://indike.org/pramana/in.bauddha.taisho.1723.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1723~en-mt.2.13) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1723.2.13](https://indike.org/pramana/in.bauddha.taisho.1723.2.13) · Pramāṇa