菩提道次第广论手抄稿:旧版第四十七卷B面
（手抄稿 第六册 p227）[00:10]
若更愚痴的话，那时候你就一点办法都没有了。一旦堕落的话，啊，那一下去，是不晓得什么时候再出来啊！这个是对于法宝。第三： [00:20]
p. 108 (11)
The third prescriptive precept is never to revile or despise members of the community, renunciates, or those who merely possess the symbols of a practitioner of virtue [someone who is dressed as a monk or nun but has no vowl. Nor should you do this to the mere symbols Ipart of the robes] of these practitioners.
【◎ 若于僧伽，或出家众，持沙门相及于其相不骂不毁，】
哦，看看喔！对“僧伽、出家众”，昨天我们说了，僧有四种，僧有四种。真实僧或者是胜道沙门，这个是证果的，下面这几个呢，好像不是，乃至于最后的哑羊、无惭愧僧等等。但他这个地方说了什么？跟上面的不一样。我们念那个功德的时候，念那个真实僧、胜义僧；现在这地方就告诉我们，“持沙门相及于其相不骂不毁”，就是说，只要他今天那个形相是个沙门，对于这个形相你不可以骂、不可以毁。这点注意哦！所以《地藏十轮经》上面一再告诉我们，尽管他是污道沙门，尽管他是哑羊僧，尽管他是无惭愧僧，对不起，比之于人世间的转轮圣王，乃至于天帝，也超胜不晓得多少倍。这个比喻就像那 (p228) 个金子做的一个钵盂，尽管那个钵盂今天脏，吐弃的脏东西，但是金子本身是金子哦！那个土器你做得再美，那个土就是土哦！这两个不一样。所以这个沙门相是很珍贵的，我们千千万万不要毁骂。 [02:01]
Never in any way divide yourself and others into opposing factions and view the others as enemies.
【又一切种不应分党，视如怨敌，】
我们要恭敬。 [02:06]
Always treat members of the community with respect, as though they were the community jewel itself.
【云汝等我等，应当敬重，犹如僧宝。】
同样的道理，同样的道理。前面对于佛宝我们说了两个公案，实际上对于法宝、僧宝是一样的，一样的。刚才说感得这个十八类异类大鱼，感得百头那个劫毗罗公案，他实际上不是骂的这个佛，他是骂的那些出家人。所以这个地方就告诉我们，我们要恭敬，我们要绝对要恭敬！ [02:40]
The 《Exhortation to Wholehearted Resolve》 says: Those dwelling in the forest, desiring good qualities, Should not scrutinize others' faults. They should not think, "I am superior; I am the best" — Such arrogance is the root of all unruliness. Do not despise inferior monks, Or you will not achieve liberation for an eon. Such is the way of his teaching.
【《劝发增上意乐会》云：“希乐功德住林薮，不应观察他过失，不应起心作是念，我是超胜我第一。此憍是诸放逸本，永不应轻劣苾刍，一劫不能得解脱，此是此教正次第。”】
(p229) 说我们现在希求好乐功德，所以离家出家。“林薮”那就是寂静之处，就是草木丛生的地方，通常我们祖师说水边林下，不是在闹市区当中，这修行人到的地方。换句话说，因为我们要求寂静之乐，所以出了家离开这个热闹、愦闹的地方。那个时候你应该怎么办呢？一心自己如法修行，净除自己罪障都来不及，你看人家干什么？看人家完全错了，所以绝不应该看别人的过失，“不应起心作是念，我是超胜我第一。”一方面不看别人的过失，一方面不要自己贡高我慢，我行、我强，这个不可以，你一生这个憍慢心，那什么毛病都来了。 [04:01]
“此憍是诸放逸本”，这个憍慢之心、自恃之心是放逸的根本，放逸的根本，烦恼都跟着这上面来的。实际上呢，烦恼的根本就是个“我”，我的行相就是憍慢，就这样。这个憍慢就是你把他看低，把自己看高，一来，不行！所以“永不应轻劣苾刍”，再差、再差的苾刍，你不要去轻视他。你如果说你不能做到这点，轻视的话，“一劫不能得解脱，此是此教正次第。”如果你对他有个轻视的心的话，对不起，一劫你都不能……这个罪障有这么大，有这么严重的罪障。我们现在出是出了家了，或者是没有出家修学佛法了，这个也瞧不起，那个也瞧不起，唉呀，那是我们到哪一年啊？所以从现在开始了解了以后，赶快好好地忏悔，第一件事情，这样的我们有机会。看下面祖师的行持的准则： [05:14]
p. 109
We should train ourselves to practice like the Precious Teacher [Drom-dòn-bal] and Nal-jor-ba-chen-bo, who, if they saw a mere scrap of yellow cloth on the path, would not step on it, but would dust it off and carry it to a clean place.
(p230) 【敦巴仁波卿，与大瑜伽师见碎黄布，在行路中，皆不轻越，抖置净处，如是行持，应随修学。】
那个敦巴尊者以及大瑜伽师，就是阿底峡尊者的两个最亲近的大弟子。他们在马路上是看见黄布—黄布是什么意思？就是那袈裟，袈裟的颜色。他因为这个是清净幢相，清净幢相的颜色就是这样的，所以一看到那个，乃至于黄颜色，他就想到：哦，这个是僧宝的清净幢相！马上拿出来，然后呢弄弄干净放在干净的地方，他这样地恭敬法。那块黄布现在做了袈裟披在身上，是人，我们还去轻视他呀！所以我们不成功。这是我们应该了解，应该照着这样去随分随力地学习的。 [06:13]
For, as much as we respect the three jewels, so will living beings respect us. The 《King of Concentrations Sūtra》: You will obtain a result similar to the kinds of karma you do.
【自能如何恭敬三宝，则诸众生亦能如是恭敬自故，如《三摩地王经》云：“作集如何业，当得如是果。”】
你自己能够这样恭敬，那么人家也这么恭敬你，经上面这么告诉我们，这样。当你能够圆满地达到了，你就是佛；反过来说，那个一切的痛苦就解除。所以我们正规修行，应该从这个地方去观察，然后呢如理如量地、随分随力地行持。这个是别学，三样东西应该遮止，三样东西应该努力地学习。别小看喔！这个三样东西哦，如果我们现在能够真 (p231) 正如理如量去做的话，有不得了的好处。这个道理说起来是简单极了，然后你真正去行持的话，这个里边学问大得不得了，大得不得了。所以古人都是什么？“如人饮水，冷暖自知”，你去做了以后，那个时候你才会体会到，这个东西完全要做的，完全要做的。 [07:31]
现在我们平常啊，说来说去毛病在这个上头，就是这个业障非常地重。这个业障分两方面，一个呢就是自己的见解，总觉得自己的见解碍在这个地方；一个呢自己的情绪、自己的习惯，自己的习惯。所以这两样东西，很厉害地障在那个地方。目前我们最重要的，就要首先要认得这个东西，然后呢怎么样去对治它，怎么样去对治它。而要想把它净治也好，要想增长功德也好，最重要的就是从这个恭敬三宝开始，一切世间、出世间的功德，都从这个地方增长，都从这个地方增长。 [08:21]
所以像我们眼前，我们看得见的很多同修，都是各人有各人自己善根。但是呢往往就没有顾全到那个前提，或者偏在某一方面，就是这样。譬如说我随便举一个例子，我们每一个人来了以后，一定房间里马上布置一个好好的地方，供一个佛像；然后呢要找这个去什么上香、上水弄半天哪！房间里要弄的，但是跑到大殿就不管！这个很有意思，这个很有意思。你到底是供佛，还是供你自己啊？那很清楚、很明白地你看得出来，这样。然后呢自己修行很重视，常住的事情不管；你一个人很照顾，僧伽团体不管。佛告诉我们的什 (p232) 么？僧伽，要你皈依的三宝啊！三宝当中，僧伽很明白—众，如法和合之众，这个才是我们真正应该尊敬皈依之处啊！但是他为什么自己房间里？那就是他自己，是有一点善根，可是他那个善根，因地当中就弄错了、做错了，这是我们应该注意的。[09:44]
所以我们早晨一开始敲鼓的时候，刚开始以前我还不懂，现在越想越有道理。敲那个鼓，“公事办、公事办，公事办了办私事”，当时我想，这个东西好像世间的事情嘛！啊！现在了解了，这个法则是通于共世、出世的。世间的事情办完了，只是世间共同好；佛法里面办了以后，那个时候真正大家好。所以在这个地方，我提到这一点，从这个简单的量则，衡量衡量自己。你如果能够把这个三宝的地方，能够如理如量恭敬做到的话，眼前本身就净除了很多障碍，集聚了很多功德；将来你就能够感得，你在一个正法的团体当中进去的，修学佛法你不要愁没有善知识。这是我们眼前最起码的地方，应该注意到的。 [10:50]
上面是讲这个别学，这个别学的话，就是分开来各别各别的，分佛宝应该怎么样，法宝应该怎么样，僧宝应该怎么样，分开来讲。那么共学呢，那个就是不分佛法僧，不分佛法僧，那共同的，这样。这个是我们应该了解的，所以共不共，这个地方指的共不共。所以 [11:28]
2 The general precepts.
There are six general precepts:
1. By recalling the distinctions and good qualities of the three jewels, go for refuge again and again
2. By recalling the great kindness of the three jewels, strive to worship them constantly and offer the first portion of your food and drink
3. Establish other living beings in this practice by considering them with compassion
4. Whatever activity you engage in, and whatever your purpose, make offerings and supplications to the three jewels. forsaking anv other world.lv methods
5. After you have understood the benefits, go for refuge three times in the day and three times at night
6. Maintain your refuge and do not forsake the three jewels, even in jest or if it costs you your life
1. By recalling the distinctions and good qualities of the three jewels, go for refuge again and again.
【◎ 共学分六，初者随念三宝功德差别，数数皈依者。】
(p233) 这个共学分成上面，随念三宝的功德，那三宝整个的。那么然后呢，因为你念的这个的功德的话，就心里面自然而然地“数数皈依”。 [11:47]
As previously explained, you should repeatedly keep in mind the differences between non-Buddhists and Buddhists, the distinctions among the three jewels, and the good qualities of the three jewels.
【谓数思惟如前所说，内外差别，及三宝中，互相差别，并其功德。】
第一个。 [11:55]
2. By recalling the great kindness of the three jewels, strive to worship them constantly
【◎ 第二随念大恩恒勤供养，】
经常思念三宝对我们的无比的恩德，无比的恩德。为什么对我们有种种恩呢？因为他有功德—我们供养他，结果好处是我们的；你跟他学，结果好处是我们的。实际上，他三宝一直在教化我们，所有的世、出世间一切好处，都从这个地方来的。你只要念到他的恩哪，自然而然你的恭敬心就生起来了，很多地方都好。然后你不去念的时候，心里念些什么啊？唉，可怜，烦恼！因为你没有如理如法地念，然后你就随着烦恼，然后呢你在那里辗转轮回。更糟糕的，我们自己还觉得很有道理，啊，总觉得自己有道理，那是错上加错，错上加错！所以这个是我们应该去，怎么照着他告诉我们去念，念三宝的恩。这个里边说： [13:06]
and offer the first portion of your food and drink.
(p234) 【嚼啖之先亦当供养者。】
乃至于你任何情况之下，喝一口水、吃一口饭，吃随便什么东西，拿起来了，吃的先供养，啊！是供养三宝的。处处地方想到：我们为什么能够得到？尤其是我们现为佛弟子，深深了解世、出世间一切的好处从三宝来。既然从三宝得来的话，所以拿到这东西，我们第一想它的来源，所谓饮水思源哪！古人尚且如此说，这个一丝一缕，当思来处不易啊！现在我们更应该，修学佛法的人，当然更应该超过世间。世间的人只晓得来处不易，不晓得来的源处哪里，我们现在不但了解到来处不易，而且了解这个根本因从三宝来的。所以我们说：啊！既然来的，我们要感谢供养。 [14:07]
The《King of Concentrations Sūtra》: Though they obtain food due to the buddhas' merit, The childish do not repay their kindness.
【如《三摩地王经》云：‘由佛福德获饮食，愚夫不知报佛恩。】
喏！经上面老是告诉我们， [14:16]
Thus, knowing that all the temporary happiness and certain goodness that you experience, symbolized by food, are due to the kindness of the three jewels,
【此是以获饮食为喻，随自所有一切乐善，悉应了知是三宝恩。】
这个我们应该了解的，这是随便举一个饮食，所有其他的一切好处，也晓得这个都是三宝的恩。 [14:35]
you should make offerings with the intention of repaying their kindness. (p235)
【由报恩德意乐供养，】
这个分两部分：一个供养的事，就是我们的行为；还有第二个，供养的意乐，我们供养的时候，应该以什么样的心情去供养。 [14:50]
With regard to offerings, there are (1) the actions of offering and (2) the attitudes. The first of these include the following ten types:
【初中有十，】
供养的方式一共有十点，这个容易懂，我们把它念一遍就可以。
1) Offerings to the Buddha's body means offerings to the actual Buddha's embodiment as form.
2) Offerings to stupas means offerings to stupas and the like for the sake of the Buddha.
【供养身者，谓亲供养真佛色身。供养塔者，谓供为佛所建塔等。】 [14:59]
第一个，供养身，说“供养真佛色身”。“供养塔”，就是供养为佛所建的塔，现在我们的寺庙什么等等。真正的塔就是我们的寺庙，我们现在的塔是藏的骨灰，那个不对。因为这个是什么呢？就是佛涅槃了以后，火烧剩下来的骨，或者是他的像，他的这些都是叫塔，这个才是真正的塔。那我们现在只看它的一点，说烧了骨灰，这骨灰还不是佛的。当然同样的你只是讲塔，不过佛经里边的，以及我们现在脑筋当中，三宝当中的佛塔那就是这个塔寺，塔寺。 [15:52]
3) Offerings to a perceived object means offerings to the abovementioned two as they are manifest to your own sensory faculties.
【现前供养者，谓前二事，现自根前而设供养。】
(p236) 就是这前面东西，或者佛的色身，或者在塔庙当中。 [16:02]
4) Offerings to a nonperceived object refers to offerings made to a buddha or his stupas that are not actually present, and made for the sake of all buddhas and stupas.
【不现前供养者，谓佛佛塔非现在前，普为一切佛佛塔故而设供养。】
这是不现前供养。 [16:11]
Offerings made for the sake of the Buddha to one or more images and stupas after his nirvana are also considered offerings to a nonperceived object.
【又若于佛般涅槃后为供佛故，造像及塔，若一数等，亦非现供。】
佛涅槃以后，我们造了佛像，然后呢寺院，这个都不是现前供养。 [16:27]
When you make offerings to either an unperceived buddha or his unperceived stupas, you are also making offerings to both of the perceived objects, for the reality or emptiness of one of them is the reality of all of them. It is standard to make offerings, both to perceived and to nonperceived objects, with the thought, "I make offerings to all the buddhas of the three times and to the stupas of the ten directions of the limitless universe."
【若供此二随一之时，作如是念而供养者，谓此一法性，即是一切法性，是故眼前供养此二，亦即供养其余三世一切诸佛，及供十方无边佛塔。】
那么不管是现前供养、不现前供养，供养的时候，我们这样的意念观想去供养—说这个法性，一即一切，一切即一，所以眼前供养这个佛跟塔，就等于供养十方三世一切的无边。 [17:03]
【此是俱供现不现前。】
等于现不现，乃至于十方三世都供了，这样的供养方法功德最大。所以引论上面： [17:15]
It is said that making offerings to a perceived object produces a vast store of merit and making offerings to an unperceived object a greater store; making offerings to all the buddhas and stupas produces a store far more vast than that.
(p237)
【论说初者，获广大福，第二较前获大大福，等三较前获最大福，】
这一点看一看喔！我们总觉得，哎呀，最好遇见佛啊，这最好，这是现前供养。结果他告诉我们哪，“初者”，是的！现前供养是得到绝大的福报，但是第二还要大，非现前还要大哦！然后呢第三是更大哦！所以我们不要说，啊，现在佛不现前了！不是，现在不是佛不现前，佛不管他现前不现前，你去供的话，现前一种福，不现前是更大，第三种更大！那么为什么我们得不到？就是我们能供者的心是不是真的相应。我们跑到那个庙堂里面去，唉，今天轮到我香灯，叫我烧一根香，委委屈屈地在那个地方做，你怎么能得到功德呢？你那个不获罪已经是逃不了，你那心里面完全是个轻慢心。所以也有很多人做早晚课：“唉呀，做做做，真是苦恼得不得了，如果今天那个大和尚不在那里，最好跑得去，跑掉了才好。”那这种心情哪！ [18:31]
所以这个我们要了解，这个每一个地方，自己要观察自己的心。所以前面一再说，你观察自己的心理，很清楚、很明白。不要说，唉呀，我现在愚痴—你现在这么愚痴你还不恭敬，你等到哪一年去啊？正因为你现在很差呀，所以赶快这个地方努力，慢慢地就转变过来了。他下面道理也是，然后呢祖师的榜样都在这个地方，祖师榜样都在这里。 [18:59]
Thus, it is important that when you make offerings to a single buddha or his image, and the like, you recollect the indivisibility of reality and project the thought that you are making offerings to all of them.
(p238) 【故于一佛，或佛像等，修供养时，应忆法性无所差别，先当遣意供养一切，极为切要。】
所以哪怕供一个佛，或者佛像，在这种情况之下，你先忆念那个法性。然后呢说法性是遍一切处的，一即一切，一切即一；下面说，“极为切要”，这个很重要。 [19:25]
那么说到这里停一下，说来说去，总之这个道理，你一定要把所指的道理认识，这个道理所指的内涵是什么，换句话说，指的就是我们的心里的行相，看看我们的心里行相是不是的的确确很恭敬。尽管我们眼前做不到说观想的，像普贤菩萨，乃至于眼前观想都观想不出来，没关系。可是你那个心里面的确想：我在至诚恭敬地，我虽然看不见，佛就是看得见的。所以这个《止观》上面告诉我们很清楚，那个《大乘止观》上面也说，佛经上面也这么说：就像瞎子一样，在明眼人前面，这个瞎子虽然看不见明眼人，但是那个明眼人可以看得见。我们是看不见佛，佛看得见我们，你心念一动就看见了，鬼神都看得见。这一点我们了解以后，你自然而然去做的时候，啊！你心里至诚恭敬地。你能够这样去做，慢慢、慢慢地，因为你做了，不断不断地练习，经过练习你就能力增长了。现在我们毛病就是，唉，现在不行啊！不行，停在那里，永远停在那里。结果呢，停在那里，你单 (p239) 单停在那里，不退还好，那世间的染污却是滚滚而来呀！这个是它要认识的地方。下面： [20:54]
p. 110
5) Offerings made by yourself are offerings made manually by yourself. Do not have others make them for you out of your laziness, indifference, or carelessness.
【自作供养者，谓非由于懈怠懒惰放逸增上，而令他作，唯自手作。】
什么是自作供养呢？就是不要说，哦，现在我们自己作了！不是的，不是这个。不单单是你的身口在那儿做，还要你的心，自己不自懈怠。懈怠要注意哦！懈怠就是你心里边没有这个精进相应的，没有如理如法地推着自己去做的话，这个叫懈怠。别人逼着你去做，你的嘛心里面委委屈屈地做，这个是懈怠。虽然你自己做了，功德是有的，这好可惜！我们都是这样，时间也是白白浪费了，精力也是白白浪费了，然后呢得到的功德却是很少，乃至于往往还得到很多的罪过咧！这是最可惜的一件事情。 [21:50]
那个时候你只要能够转变，有了这个正知见，同样地你还是做那么多事情，就会有绝不一样的果报，而且很多这种情况，眼前就会得到。所以空下来，与其你们聊天，不如说找那些真正用功的，你问问他看。在座的好几位同学谈论了以后，他亲自体验到，哎呀，是欢喜、快乐啊！不是一定在那地方打了一个佛七，然后呢怎么样，就是我们听了法，如理思惟观察，照着去做的。跑到厨房也好，打扫厕所也好，自然而然那个心里面跟法相应的那个法喜生起来了。然后呢这个是眼前的，而这个真正的将来的异熟果报，那是不得了 (p240) 的！这是我们要了解的。所以我在这个地方鼓励大家，好好地在这个地方努力学啊，你了解了去做的话，那这的确是轻而易举的事情。 [22:51]
所以前面一再告诉我们，“听闻随转修心要，少力即脱生死城”哪！你好好地听闻，然后懂得了，照着去做，不要花太大的努力，生死轮回就跳出来了。何至于像现在我们弄了个半天，就是你没跟它相应。然后呢苦苦恼恼坐在这个地方，勉勉强强那个白天你还是去做那个事情，像机器一样，那像畜生一样被鞭着，这个不算。所以这个地方告诉我们，不是由于懈怠、懒惰、放逸这种力量，乃至于也不教—是自己去做！这个情况。所以这个地方，它从文字上面看，就说单单自己，不要教别人，实际上呢就是自己去做你这个心情也应该注意到。再下面， [23:49]
6) Offerings that you help others to make refers to offerings (that you, out of compassion, cause someone else to make. This) occurs when you have some small things to offer and you think, "These suffering living beings, who have little merit and nothing to give, will gain happiness by making these offerings."
【教他供养者，谓念自己略有少物，然诸有情贫苦薄福，无力供养，若教此供，当获安乐，】
这是教他供，他这个教他供注意哦！他自己有，他也晓得供养的功德，但是呢他看见人家更差，他愿意把那个功德让给别人。不是自己小气不愿意哦，自己舍不得教别人供，这个不算！这个我们要了解的，它每一个地方的关键。 [24:17]
you, out of compassion, cause someone else to make.
(p241) 【由悲愍心，唯教他供。】
喏！所以这个时候所以教他供的，因为悲愍别人。明明看见这个好机会让给别人，就像一笔好生意，明明晓得—啊，看见他太穷了！好了，让给你做。这样的心情。 [24:33]
Furthermore, the merit of offerings made both by yourself and by others you have helped to make offerings are shared by both of you, the difference in the size of the meritorious results of these three being similar to the above discussion in the fourth section.
【又亦劝他共供养者，谓自他俱共同供养，此三福果，大小如前。】
同样地，第一个自己供养最小；你以悲愍心让给别人，结果还比它更大咧！这个了解哦，这是以悲愍心明晓得这样去做。第三呢，自他一起做是更大！所以从这个地方我们看见，说你供养佛，亲自佛现前供养，功德还不如我们现在事后供养哦！经论上面说得清清楚楚哦！我们现在往往说：“唉呀，我们不在佛世啊，可惜啊！”不在佛世，你如法做的话，得到的福德不亚于佛世，还超过佛世哦，这样好哦！同样供养，同样的道理。也许我们觉得：哎呀，我自己没钱哪！你能够真正地如理地教别人供养的这功德，还比你自己还要好。那千真万确的这种道理都在这上头，如果说你能够鼓励自他共同供养的话是更好。 [25:48]
7) Offerings of wealth and service are offerings to a buddha or his stulpa consisting of gifts of clothing, food, bedding, seats, medicine, personal necessities, incense, aromatic powders and ointments, flower garlands, music, and various types of lamps. There is also offering respectful speech, prostrations, rising before the other, hands joined together respectfully, a variety of praises, obeisance with your limbs and head touching the ground, and clockwise circumambulation. Moreover, inexhaustible gifts such as fields can be given, as well as offerings of jewels, earrings, bracelets, and the like. At the least, there are offerings of bells, silver coins, or spools of thread.
【财敬供养者，谓供种种衣服饮食卧具坐具病缘医药，供身什物，薰香末香涂香华鬘伎乐及诸灯烛，敬问礼拜，奉迎合掌，唱种种赞，五支遍礼，右旋围绕，又供田等无尽奉施，又供摩尼耳环臂钏，诸庄严具，下至供养诸小鸣铃，散诸珍奇，缠宝缕 (p242) 线，供养诸佛，或佛塔庙。】
这个就是财敬供养。这两个字注意哦！财而恭敬，这个就是外财，供的时候是恭恭敬敬的。你这个不管是什么，各式各样的，以恭敬心去供养。 [26:45]
8) Vast offerings means offerings of the above wealth and service over a long duration.
【广大供养者，谓以如是利养恭敬常时供养，】
这个就是说什么是广大呢？像上面说的，恒常恭敬心去供养。 [26:57]
Furthermore, they have seven qualities: being copious, excellent, both perceived and nonperceived, done by both oneself and others, and being offered with heartfelt delight, fervent aspiration,
【此复有七，谓所供物，众多微妙，现非现前，自作教他，至心欢喜，猛利胜解，而为供养，】
分七方面，谓所供的财物，供的东西多而好，现前供养、非现前恭养，自作以及教他，至心欢喜—心里面供的时候，是非常欢善；还有“猛利胜解”，这个“猛利”通于至心、欢喜、胜解三样。就是说，你供的时候要有胜解心，这个胜解心是什么？就是你确定了解你为什么要供，以及恭敬的时候，你那个心情感恩恭敬，确定晓得这是无上的福田，无上的功德田，无上的恩德田，你至诚恭敬地去供养他，以这一种至诚的、欢喜的这样。眼前我们无处不是，如果你了解了，这个地方就是塔庙，供这个功德超过供佛哦！所(p243) 以在这种情况之下，你哪怕是上一香一华，哪怕扫一个地，哪怕处理一点事情，你看见地上脏了，你能够把它扫一下，你看到那个东西了，把它拿掉，这样，都产生无边广大的果报。这是我们真不了解，真可惜啊！除了这个以外， [28:18]
and with the merit being dedicated to perfect enlightenment.
【复将此善回向无上正等菩提。】
一定得到绝大的果报，还要把它回向，那个是广大供养。 [28:27]
9) Offerings not contaminated with the afflictions are offerings with six qualities: they are made (1) manually by yourself, not making others do them out of contempt, carelessness, or laziness; (2) respectfully; (3) without distraction; (4) free of the afflictions in that they are not mixed with attachment and the like; (5) without expectation of receiving wealth and service from kings and so on who have faith in the Buddha; and (6) with proper material accompaniments.
【非染污供养者，谓不由轻蔑放逸懈怠而教他供，自手供养，殷重供养，不散漫心而设供养，不以贪等杂染供养，不于信佛国王等所为得利敬而为供养，以随顺物而设供养。】
那么，什么是“非染污”？这个虽然你供养了，如果你心里边“轻蔑”，如果是“放逸”，如果“懈怠”，这种情况去教别人；你虽然有钱，“拿去！拿去供供佛啦！”这个不行。当然这个是教别人，实际上呢？就是你轻蔑心，这个本身就是，最主要的重点在这个地方就是，心里面没有恭敬心，马马虎虎、含含糊糊，就是这种状态。所以要自己亲手去供养，要殷重、殷切地供养，“不散漫心”。然后呢供的时候“不以贪等杂染”，这是什么意思？我们现在就是这个状态，跑得去供一个佛：“哎呀，菩萨啊！我供你三斤香 (p244)蕉，然后我这个香蕉田下年丰收啊！”这样。这个要注意，我们处处地方干什么？要回向无上菩提。 [29:53]
47b Commentary
ENGLISH LR V.1 P196 (COMMENTARTY V.6 P227 ) [00:10]
Once you fall into the miserable realms, once you regress, you do not know when you will come out! This is in regards to the teaching jewel. Thirdly. [00:20]
The third prescriptive precept is never to revile or despise members of the community, renunciates, or those who merely possess the symbols of a practitioner of virtue [someone who is dressed as a monk or nun but has no vow]. Nor should you do this to the mere symbols [part of the robes] of these practitioners.
Look at that! Yes, “members of the community, renunciates.” We have said this yesterday that there are four kinds of Sangha community members, four kinds of Sangha community members. For the monks of ultimate truth or you can call them Sramana of the Way of Sages, these are the ones who have achieved attainments. The other kinds have not and there are even the last few kinds who are “mute sheep” and “without shame” etc. However, what does the text tell us? It is different from that mentioned earlier. When we recollect their good qualities, we are thinking of the monks of ultimate truth or the Sramana of the Way of Sages. Now here it tells us that, “Nor should you do this to the mere symbols [part of the robes] of these practitioners.” This means that as long as he displays the symbol of the Sramana, then with this symbol, you cannot revile or despise. Take note of this! Therefore, in the Ten Cakras of Kṣitigarbha, Mahāyāna Great Collection Sutra, it tells us over again that even though he may be a Sramana who defiles the way, may be a mute sheep or monk without shame, I am sorry, when you compare them to a universal monarch, or to Indra/Brahma, these monks are still far more supreme. An analogy would be a golden alms bowl - even if today the alms bowl is dirty, filled with sputum, gold is still gold! With a clay pot, no matter how beautiful you make it, it is still clay! These two are different. Therefore, the symbol of the Sramana is very precious. We absolutely, absolutely must not revile or despise it. [02:01]
Never in any way divide yourself and others into opposing factions and view the others as enemies. [147]
We should respect. [02:06]
Always treat members of the community with respect, as though they were the community jewel itself.
This is the same principle, the same principle. We have earlier cited two stories related to the Buddha’s jewel but actually in regards to the teaching jewel and the community jewel, it is the same, the same. Earlier, we have talked about how the monstrous fish came about with a hundred heads, the story of Manavakapila. He actually did not revile the Buddha but the renunciates. Therefore, this place tells us that we should be respectful, we should absolutely be respectful! [02:40]
The Exhortation to Wholehearted Resolve says:337
Those dwelling in the forest, desiring good qualities, Should not scrutinize others' faults.
They should not think,
"I am superior; I am the best"—
Such arrogance is the root of all unruliness.
Do not despise inferior monks,
Or you will not achieve liberation for an eon.
Such is the way of this teaching.
This says that we now desire good qualities, therefore we have left our households, renounced the households. “Forest” is a place of peace. They are places of grass and trees. Normally we would say the past masters live by the waters and forests, they do not dwell in the busy metropolitan areas. So, this refers to a place where practitioners are. In other words, it is because we yearn for the bliss of peace, that is why we have renounced from our households, left the busy and muddled bustling places. What should you do then? You want to whole heartedly practice according to the teachings. You would not even have enough time to eliminate your own obscurations, why would you be looking at other people? If you look at other people, you will be completely wrong. Therefore, you should absolutely not scrutinize others’ faults, “They should not think, ‘I am superior; I am the best.’” On one hand, you do not scrutinize others’ faults. On the other hand, you do not want to increase your arrogance, such as I am good at this, I am better. These are forbidden. As soon as you have arrogance, all sorts of problems ensue. [04:01]
“Such arrogance is the root of all unruliness.” This arrogance, being self-assured, is the root to all unruliness, root to all unruliness. All afflictions come from this but actually, the root to affliction is the “ego self.” The subjective aspects of the ego self are arrogance. Just like that. Arrogance is to look down on others and prop the self-up. As soon as you do this, it would not work! Therefore, “Do not despise inferior monks.” No matter how bad they are, how bad the Bhikkhu, you do not want to look down on them. If you cannot do this and look down on them, “you will not achieve liberation for an eon. Such is the way of this teaching.” If you have any thoughts of looking down at them, sorry, you will not achieve this for an eon…this sinful obscuration can be that great, such a serious obscuration. Now that we have been ordained, or we have not been ordained but we have begun to learn Buddhism, you despise this person, despise that person, ah, what would be the year for us [to achieve anything]? Therefore, now that we understand, starting from now, we should repent this well. This is the first thing. If we do so this way, we will have a chance [to advance]. Let us take a look at the standards to which the past masters hold their conducts. [05:14]
We should train ourselves to practice like the Precious Teacher [Drom-don-ba] and Nal-jor-ba-chen-bo, who, if they saw a mere scrap of yellow cloth on the path, would not step on it, but would dust it off and carry it to a clean place.
Drom-don-ba and Nal-jor-ba-chen-bo were the two great disciples who were closest to Je Atisha. They saw a piece of yellow cloth on the path…what does the yellow cloth represent? It is the kasaya (monastic robe), the kasaya’s color. This is because it is a symbol of pureness, it is the color of the symbol of pureness. Therefore, as soon as they see it, even just for the color yellow, they thought, “Oh, this is the pure symbol of the Sangha jewel!” So, they immediately picked it up, dusted it off and put it somewhere that is clean. They were that respectful and now a piece of yellow cloth has been made into a robe, worn by a person, and we look down on the person! This is why we cannot achieve. This is what we should understand. We should follow this to learn to the best of our abilities. [06:13]
For, as much as we respect the three jewels, so will living beings respect us. The King of Concentrations Sutra: 338
You will obtain a result similar
To the kinds of karma you do.
If you can be this respectful, then others will respect you as well. This is what the scriptures tell us. It is like that. When you are able to perfect this, you will become Buddha. On the other hand, [this means] you will have alleviated all your sufferings. Therefore, when we truly practice, we should examine from this perspective. Then we should practice according to the teachings, achieve the correct measure [of this attitude] and do so to the best of our ability. This is the “special precepts.” There are three things which we should stop doing and three other things which we should strive to learn to do. Do underestimate these! These three things, if we can really act according to this and achieve proper measure, there are incredible benefits. The principle seems easy when you talk about it, but when you actually try to practice it, there is a great deal to be learnt, a great deal to be learnt. Therefore, what do the ancients say? “When one drinks water, only he knows how cold or warm the water is.” Once you do it, that is when you will realize, this is something you will have to do, something you absolutely need to do. [07:31]
For us now, when we talk about our problems, they all stem from this particular thing. It is that our karmic obscurations are very weighty. These obscurations can be divided into two aspects. One is our view. We always want to have our own views and these hinder us. The other one is our emotion, our own habits, our own habits. Therefore, these two things are great obstacles. The foremost important thing to do is for us to first recognize them and then find ways to remedy them, find ways to remedy them. If you wish to purify and remedy them, or you wish to increase good qualities, the most important thing to do is to begin from respecting the Three Jewels. All the good qualities of the mundane world or the supramundane world will increase from doing this, will increase from doing this. [08:21]
Therefore, just like for us now, we see many fellow practitioners who have their own virtuous roots. However, people will often not take into consideration the aforesaid, or are partisan to certain sides of things. Just like that. For instance, let me give you an example. When we arrive at this place, we always set up our own room and arrange a Buddha statue in it. Then we would go find incense and water for offering and spend quite a while doing that! We do this in our own room, but when we go to the main shrine, we do not do anything for it! This is really interesting, really interesting. Are you really offering to Buddha or offering to yourself? You can see this clearly and obviously, just like that. Then you focus only on your own practice, but you do not care about the tasks and duties of the monastery. You just take care of yourself and you do not take care of the Sangha community members. What does the Buddha tell us? Sangha, [one of] the Three Jewels whom you go for refuge! Within the Three Jewels, it is very obvious that Sangha is a community, a community which is in harmony based on the teachings. This is what we should truly respect and go for refuge! However, why does one only focus on his own room? That is because he indeed has some virtuous roots, but with his virtuous roots, he has done it wrong in the causal period, he has practiced it wrongly. This is what we should pay attention to. [09:44]
Therefore, in the morning when we sound the drum, at the beginning, I did not understand this. Then, the more I think about it, the more this makes sense. When the drum is sounded, [and we would say,] “Official business first, official business first, once the official businesses are done, you can go about your private matters.” At the time I thought, this seems very mundane! Ah! Now I understand it, this rule is common to both the mundane and the supramundane world. When things in the mundane world are completed, it is for the collective good of the mundane world. However, when things in Buddhism are completed, then truly this will benefit everyone. Therefore, at this particular point, I raise this issue. With this simple standard, you can weigh yourself against it. In this place of the Three Jewels, if you can truly respect in accordance to the teachings and achieve the proper measure of the attitude, at the present, you will clear away many obstacles for yourself and amass numerous good qualities & merits. In the future, this will issue the effect of enabling you to enter a group that upholds the sublime teaching. When you learn the teachings, you will not have to worry about not finding an excellent teacher. This is the least that we can do and what we should pay attention to. [10:50]
So, the preceding section explains the special precepts. The special precepts separate them individually such as what should you do for the Buddha jewel, the Dharma jewel, and the Sangha jewel; to speak of them separately. Well then for the general precepts? That is to be observed without separating the Buddha, the Dharma and the Sangha, not separating the Buddha, the Dharma and the Sangha. The precepts are observed in general [with respect to the Three Jewels]. Like that. This is what we should understand. Therefore, whether it is general or special, this is what general versus special means. Thus,
2" The general precepts
There are six general precepts:
1. By recalling the distinctions and good qualities of the three jewels, go for refuge again and again
2. By recalling the great kindness of the three jewels, strive to worship them constantly and offer the first portion of your food and drink
3. Establish other living beings in this practice by considering them with compassion
4. Whatever activity you engage in, and whatever your purpose, make offerings and supplications to the three jewels, forsaking any other worldly methods
5. After you have understood the benefits, go for refuge three times in the day and three times at night
6. Maintain your refuge and do not forsake the three jewels, even in jest or if it costs you your life
(a) By recalling the distinctions and good qualities of the three jewels, go for refuge again and again
The general precepts are divided as indicated above. To recall the good qualities of the Three Jewels, that is for all of the Three Jewels and because you have recalled their good qualities, your mind will naturally “go for refuge again and again.” [11:47]
As previously explained, you should repeatedly keep in mind the differences between non-Buddhists and Buddhists, the distinctions among the three jewels, and the good qualities of the three jewels.
The first one. [11:55]
（b) By recalling the great kindness of the three jewels, strive to worship them constantly
Recall often the great kindness of the Three Jewels, the great kindness. How are they kind to us? That is because they have good qualities and when we offer to them, the resulting benefit is ours. We learnt from them and we gain the benefits in the end. Actually, the Three Jewels have long been teaching and transforming us. All the benefits of the mundane world and supramundane world come from this. As long as you recall their kindness, your respect will naturally arise and this will be good for you in many areas. When you do not recall their kindness, what are you thinking? Ah, it is a pity, [you are thinking] afflictions! Since you have not recalled according to the principles of the teachings, you will then go along with afflictions, churning in this cyclic existence. What is worse is we think we are really principled, ah, we think we are really principled. That is one mistake after another, one mistake after another! Therefore, this is what we should do, to follow how He tells me to recall, to recall the kindness of the Three Jewels. This now says: [13:06]
and offer the first portion of your food and drink.
Under any circumstance, even when you drink a sip of water, a bite of rice, or eating whatever, as soon as you pick it up to eat, you offer it first. Ah! I offer it to Three Jewels. You think of this at all time: Why were we able to obtain this? In particular for us who are Buddhist disciples, we understand deeply that the good things of the world and supramundane world come from the Three Jewels. Since we have obtained it from the Three Jewels, so when we pick this up, the first thing we should think of is its source. Therefore, “when one drinks water, one must not forget where it comes from!” Even the ancients said so. For every thread, we should think of the difficulties of obtaining it! Now we should be even more like that. For us who practice Buddhism, we should have even higher standards than the mundane world. People of the world only know how difficult it is to obtain the material, but they do not know the real source. We now not only understand the difficulty of obtaining it, we know the root reason for obtaining this is due to the Three Jewels. Therefore, we say, “Ah! Since this came this way, we should be grateful and offer.” [14:07]
The King of Concentrations Sutra:339
Though they obtain food due to the buddhas' merit,
The childish do not repay their kindness.
There! The sutra keeps telling us this. [14:16]
Thus, knowing that all the temporary happiness and certain goodness that you experience, symbolized by food, are due to the kindness of the three jewels, you should make offerings with the intention of repaying their kindness.
This is what we should understand. This is just using food as an example. Therefore, for all other good things, we should know that they are the kindness of the Three Jewels. [14:35]
With regards to offerings, there are (1) the actions of offering and (2) the attitudes.
This is divided into two parts. One is the action of offering. The second one is the attitude of offering. When we make offerings, with what sort of attitude should we have to make this offering. [14:50]
The first of these include the following ten types: [148]
There are ten types of offering. This is easy to understand. It would be good enough to just read it through once.
1. Offerings to the Buddha's body means offerings to the actual Buddha's embodiment as form.
2. Offerings to stupas means offerings to stupas and the like for the sake of the Buddha. [14:59]
The first one is offering to the Buddha’s body. This says “offerings to the actual Buddha's embodiment as form.” [Then] it is “offerings to stupas.” This is the stupa constructed in order to offer to the Buddha, which are the temples that we see. A real stupa will be our temples. We now would often refer to stupas as places where we put the ashes of the dead. This is wrong. How did this [idea] come about? After the Buddha’s nirvana, the bones left from the cremation, or His image, [where these are placed], these are called stupas. That is a real stupa. We now use only a portion [of the meaning], we would say the cremation ashes [are stored in stupas], and these ashes are not even from the Buddhas! Of course, [normally] you are only referring to [ordinary] stupas, but the ones referred to by the scriptures, and the ones we conceive in our minds, the stupa of the Buddha among the Three Jewels, it is this type of stupa temple [that we are referring to], a stupa temple. [15:52]
3. Offerings to a perceived object means offerings to the abovementioned two as they are manifest to your own sensory faculties.
That is what you perceive in front of you, either Buddha’s embodiment of form, or that which is in the stupa temple. [16:02]
4. Offerings to a nonperceived object refers to offerings made to a buddha or his stupas that are not actually present, and made for the sake of all buddhas and stupas.
This is offering to a nonperceived object. [16:11]
Offerings made for the sake of the Buddha to one or more images and stupas after his nirvana are also considered offerings to a nonperceived object.
After Buddha’s nirvana, we have built Buddha’s statues and then the temples. These are all now offerings to nonperceived objects. [16:27]
When you make offerings to either an unperceived buddha or his unperceived stupas, you are also making offerings to both of the perceived objects, for the reality or emptiness of one of them is the reality of all of them. It is standard to make offerings, both to perceived and to nonperceived objects, with the thought, "I make offerings to all the buddhas of the three times and to the stupas of the ten directions of the limitless universe."
Well then whether it is perceived or unperceived, when we offer, we should have this kind of thought to visualize and offer – the reality or emptiness of one of them is of all of them; that which is of all of them is of one of them. Therefore, when you offer to a perceived Buddha and stupa, you are essentially offering infinitely to all [the Buddhas and stupas] in the three times and the ten directions. [17:03]
This is the same when you offer to both perceived and nonperceived objects, you would have even offered to all [the Buddhas and stupas] in the three times and ten directions. This way of offering accumulates the most merits. Therefore, this cites from the commentary. [17:15]
It is said that making offerings to a perceived object produces a vast store of merit and making offerings to an unperceived object a greater store; making offerings to all the buddhas and stupas produces a store far vaster than that.
Take a look at this point! We always feel that, ah, it would be best to meet the Buddha. This is the best because this would make it a perceived offering. Yet at the end it tells us that the first way [is good], yes, to offer to a perceived object, you will obtain a vast store of merit but the second way produces an even greater store of merit. To offer to a nonperceived object will give you a greater store of merit! Then the third way gives you even greater [merits]! Therefore, we should not be saying something such as, “Ah, currently, Buddha is not present!” No. This is a not an issue of whether the Buddha is perceived by you or not. It does not matter whether the Buddha is present or not, as long as you can offer, there will be one type merit when you offer to a perceived object, a greater one if it is unperceived, and an even greater one by the third way! Why is it that we have not obtained this type of merit? This is the issue of whether the mind of the person who makes the offering truly concords. When we go into the temple [and think], “Ah, today is my turn to do the incense and lights. They ask me to light one stick of incense.” I do so while feeling aggrieved. How can you then obtain the merit? You have not even stepped out of the boundary of sin. Your mind is entirely consumed with disrespect. Therefore, there are many who attend the morning and nightly rituals, [and they would think], “Ah, we just keep doing this over and over, I feel so miserable. If the abbot is not there, it would be best if I could get away, best if I could get away.” That is the kind of mentality [you have]! [18:31]
This is what we should understand and you should examine your own mind in all circumstances. Thus, it is said over again that once you examine your mind, you will be able to see that this is very clear and obvious. [This is when] you should not be saying, “Ah, I am now foolish.” If you do not pay respects now when you are already so foolish, what year will you have to wait until [to achieve anything]? It is precisely because you are inferior now, so you must quickly strive. Then gradually, you will change. The principle stated below denotes the same [idea]. The past masters have already set themselves as examples for us, set themselves as examples for us. [18:59]
Thus, it is important that when you make offerings to a single buddha or his image, and the like, you recollect the indivisibility of reality and project the thought that you are making offerings to all of them.
Therefore, even if we offer to one Buddha, or a Buddha’s image, in any situation, you must first recollect the reality. The indivisibility of reality, what is true for one is the same for all and what is true for all is the same for one. It says that, “it is important.” This is very important. [19:25]
Well then once we are here, we can stop for a moment. No matter how you put it, in brief it is this principle. You must understand the principle indicated and what is the real meaning behind the principle? In other words, this points to the subjective aspects of our mind (our intent). Take a look at our intent and see whether we are really respectful. Even though we are incapable of producing the images as we attempt to visualize, just like Samantabhadra Bodhisattva. Even if he is in front of us and we cannot visualize him, it is still okay.
However, in your mind you should be thinking, “I am with utmost sincerity. Though I cannot see Him, the Buddha can see me.” Therefore, <<Meditative Serenity and Insight>> tells us very clearly. The <<Mahayana Meditative Serenity and Insight>> also tells us this, the scriptures also speak of the same thing: for those who are blind, though they cannot see others, but others with visions can see the blind ones. Though we cannot see the Buddha, but the Buddha can see us. As soon as your thoughts arise, He sees them. Even ghosts and deities can see them. Once we understand this point then naturally when you do this, ah, you will be filled with utmost sincerity. If you can do this, then slowly, slowly, from having done this, and continually, continually practice, with practice your ability increases. Our problem is now that, “Ah, I cannot do it!” If you cannot then you will forever stop there, forever stop there. As a result, you will just stop there; if you just stop and do not fall back from this point, it will not be as bad. However, the defilements of the mundane world will come to you in torrents! This is what you should understand. [20:54]
5) Offerings made by yourself are offerings made manually by yourself. Do not have others make them for you out of your laziness, indifference, or carelessness.
What are offerings made manually by yourself? It is not something that, “Oh, we have made this!” No, it is not like that. It is not just done with your body and speech; your mind needs to be in this as well – you will have to not be lazy. Pay attention to the word “lazy.” Lazy means your mind does not concord with joyous perseverance. If you do not use the teachings properly to motivate yourself to do this, that is called laziness. When other people force you to do it, you do so with grievance. That is considered laziness. Even though you have done this, you will have accumulated merits, but this is just too bad! We all behave this way, wasting our time and wasting our energy for nothing! We would have accumulated meagre merits, and perhaps even amassed many sins! This is most unfortunate. [21:50]
If at this time you are able to change yourself by gaining the correct view, then even though you are still doing as much work as before, this will issue an entirely different effect. Many of the things [you wish for], you will be able to obtain them now. So, when you have some free time, instead of chatting with one another, you might want to look for those who are really diligent, and ask them [about their practice]. There are quite a few students here who have discussed this among themselves, they have personally experienced it. Ah and they are truly joyous and happy! [Therefore,] this type of result is not necessarily derived from having done a 7-day meditation, but instead through what? It is through listening to the teachings, having properly fixed your attention on them for analysis, and then following to do so accordingly. [After that], whether you go to the kitchen, or are cleaning up the bathroom, a joyful concordance with the teaching naturally rises and this is only an effect manifested at the present moment. The real fruitional effect in the future will be incredible! This is what we should understand. Therefore, I want to encourage everyone here to strive in your studies. If you understand it and then practice, it will certainly become something that can be easily accomplished. [22:51]
Therefore, the text has told us again and again, “The result of hearing is to engage in substantive practice; you will be released with little difficulty from the fortress of rebirth.” There! If you listen well, understand and follow to do so accordingly, there is no need for too much effort to escape cyclic existence. Why would we be the way we are now, spending a great amount of effort [with meagre results]? It is because you have not concord with it. So, you sit there feeling miserable and tormented. During the day, you force yourself to do those things, as if you are a machine, as if you are an animal forced to so. This [type of action]do not count. Therefore, this segment tells us that it is not through an attitude of laziness, indifference or carelessness, nor is it something you tell others to do, but that you do this yourself! This is the case. Therefore, at this point of the text, by just looking at the words, it seems to simply say that you should make the offering yourself and do not tell others to do it. Actually, when you are doing this yourself, you should pay attention to your attitude as well. Then next. [23:49]
6) Offerings that you help others to make refers to offerings that you, out of compassion, cause someone else to make. This occurs when you have some small things to offer and you think, "These suffering living beings, who have little merit and nothing to give, will gain happiness by making these offerings."
This is offerings that you help others make. Pay attention to what is helping others make offering! It is something that one has to offer, and he knows the merits of offering but because he noticed how others are worse off, so he is willing to give up his merits to help others [accumulate]. It is not because he is stingy and not willing to [make the offering]. It is not something which he finds difficult to give up for offering and so he tells others to make offerings instead. This [type of action] would not count! We should understand the key points throughout the texts. [24:17]
There! Therefore, this is when you ask others to offer because you are compassionate towards them. You see this great opportunity and you let others have it. Much like a good business transaction, you know very well [the profits], but ah, you see how poor this person is! Okay, I let you have it. That is the mentality. [24:33]
Furthermore, the merit of offerings made both by yourself and by others you have helped to make offerings are shared by both of you, the difference in the size of the meritorious results of these three being similar to the above discussion in the fourth section. [149]
Similarly, the merits of offering made by oneself is the smallest. If you let others do so with compassion, the merit becomes even greater! However, we should understand that, this is done out of compassion, knowing full well of the circumstances. The third way, an offering shared by both produces even greater merits! Therefore, from the text, we saw that when you offer to the Buddha, the merits of offering to a perceived Buddha are smaller than merits of offering to a non-perceived Buddha. The scriptures and commentaries have clearly said this! We now would often say, “Ah, we are not in the Buddha’s time. How unfortunate!” If you do not live in the Buddha’s time, but you do things according to the teachings, the merits will not be less than doing so if you lived in the Buddha’s time, perhaps gaining even more merit than if you lived during His time. It is that great! Thus, offering here is the same way, the same principle applies. Perhaps we might feel that, “Ah, I do not have money!” If you can truly act according to the teachings as you help others make the offering, the merits are greater than you offering it yourself. The principle is absolutely true here. If you can encourage and share the offering, then it is even better. [25:48]
7) Offerings of wealth and service are offerings to a buddha or his stupa consisting of gifts of clothing, food, bedding, seats, medicine, personal necessities, incense, aromatic powders and ointments, flower garlands, music, and various types of lamps. There is also offering respectful speech, prostrations, rising before the other, hands joined together respectfully, a variety of praises, obeisance with your limbs and head touching the ground, and clockwise circumambulation. Moreover, inexhaustible gifts such as fields can be given, as well as offerings of jewels, earrings, bracelets, and the like. At the least, there are offerings of bells, silver coins, or spools of thread.
This is offerings of wealth and service. With wealth and veneration. Wealth is external but when you offer, you must do so with veneration. It does not matter what you are offering, could be all sorts of things, but you would offer it with veneration. [26:45]
8) Vast offerings mean offerings of the above wealth and service over a long duration.
What is vast? As in the preceding section, you offer with great veneration over a long duration. [26:57]
Furthermore, they have seven qualities: being copious, excellent, both perceived and non-perceived, done by both oneself and others, and being offered with heartfelt delight, fervent aspiration,
This is divided into 7 qualities. For the materials being offered, the materials should be copious and excellent. It can be perceived and nonperceived, offering done by oneself and others. With a heartfelt delight means when you offer, you are very happy. Also with a “fervent aspiration,” the word “fervent” applies to all three things, heartfelt, delight and aspiration [or conviction]. That is when you make an offering, you should have conviction. What is conviction? You are certain of the reason for making this offering. When you pay your respects, you have an attitude of gratitude and veneration. You are certain that this is an unsurpassed merit field, an unsurpassed field of good qualities, an unsurpassed field of kindness. You offer with a heartfelt respect, with sincerity and delight. There is not a place where you cannot do this. Once you understand this, this place is a stupa temple and when you make an offering to this, the merits of this offering will surpass offerings to Buddha! Therefore, in this case, even if you just light one incense, offer one flower, even just sweep the floor, just taking care of anything, or even sweep up something dirty from the floor, or remove something that you see, all these will generate a limitless and vast effect. It is just that we have not really understood it. It is such a pity! Other than this, [28:18]
and with the merit being dedicated to perfect enlightenment.
You will certainly obtain absolutely great karmic fruit. So, then you will want to dedicate it. That is vast offering. [28:27]
Offerings not contaminated with the afflictions are offerings with six qualities: they are made (1) manually by yourself, not making others do them out of contempt, carelessness, or laziness; (2) respectfully; (3) without distraction; (4) free of the afflictions in that they are not mixed with attachment and the like; (5) without expectation of receiving wealth and service from kings and so on who have faith in the Buddha; and (6) with proper material accompaniments.
Well then, what is “not contaminated”? That is though you have offered it, but if you have an attitude of “contempt,” of “carelessness,” of “laziness,” and you ask others to do with these attitudes, though you have the money, [you would act in this way,] “Just take it! Take it and offer to the Buddha!” This is not right. Of course, this appears to be helping others to make offerings but in reality? You have done so with contempt. With this act itself, the main issue with this is the lack of respect. You are careless and muddleheaded. This is the state of the mind. Therefore (to do it right) you want to manually make the offering. It is with respect and sincerity that you offer it and you should do so “without distraction.” Then when you offer, you are “free of the afflictions in that they are not mixed with attachment and the like.” What does this mean? This is the state that we are in now when we offer to Buddha, “Oh, Bodhisattva! I offer you three kilograms of banana, [bless that] I will have great harvest in the next season!” This is it. You need to pay attention to this. [Instead], what should we be doing at all times? We should be dedicating for the unsurpassed enlightenment. We do seek for something, we seek for this, and only this is correct! [29:53]