諸經要集 5.14

5.14

If a bodhisattva makes offerings of superior and untainted material goods to the Tathāgata and caityas—whether obtained through their own power, sought from others, obtained as wished through wealth, or manifested through transformed bodies: two, three, or up to hundreds, thousands, myriads, or billions of bodies, all paying homage to the Tathāgata, each of those bodies manifesting hundreds of thousands of hands, each of those hands making offerings of various flowers and incenses to the Tathāgata and caityas, and all of those bodies praising the true virtues of the Tathāgata and benefiting sentient beings—such are called offerings through the power of wish-fulfilling mastery. They do not depend on the Tathāgata appearing in the world. Why is this? Because a bodhisattva abiding on the stage of non-retrogression is never obstructed in any Buddha-field. If a bodhisattva does not obtain wealth by their own power, nor seeks it from others to make offerings, but toward other sentient beings, throughout the boundless worlds of the ten directions, completely and everywhere rejoices in the offerings made with superior, middling, or inferior minds—such a bodhisattva, with little expedient means, raises great offerings and embraces great bodhi. Even for the duration of milking a cow, cultivating the four immeasurables and the like toward all sentient beings—this is called offerings of the path of attainment. This is foremost and supreme before the Tathāgata, exceeding the previous offerings of material goods by a hundredfold, a thousandfold, up to being beyond comparison through calculation or metaphor. These ten matters are called a bodhisattva's offerings of all kinds. The same applies to the Dharma and Saṅgha of the Tathāgata. One should know that to this Triratna, one makes the ten kinds of offerings. Toward the Tathāgata, the bodhisattva arouses six kinds of pure minds: the mind of the unexcelled field of merit, the mind of unexcelled kindness and virtue, the mind of unexcelledness toward all sentient beings, the mind that he is difficult to encounter like the udumbara flower, the mind that he is unique in the trichiliocosm, and the mind relying on meaning that is fully endowed with all worldly and supramundane dharmas. Making offerings with these six minds to the Tathāgata, Dharma, and Saṅgha, even with slight thought, obtains boundless merit, how much more so with many!