English
English version: If a person can praise the Buddha with such methods, that person is called a true offering to the Buddha. 'What is called offering to the Dharma? Good man! If one can make offerings to the twelve divisions of scriptures, it is called offering to the Dharma. How does one offer to the twelve divisions of scriptures? If one can sincerely believe, delight in, accept, uphold, recite, understand, explain, and practice according to what is said, both for oneself and encouraging others to do so, this is called offering to the twelve divisions of scriptures. If one can write out the twelve divisions of scriptures, and after writing them, make various offerings as if offering to the Buddha, except for bathing. If there are those who offer, accept, uphold, and recite such scriptures, this is called offering to the Dharma. When offering to the Dharma, it is like offering to the Buddha. Furthermore, there is a Dharma, namely, the one root of a Bodhisattva (referring to a particular practice of a Bodhisattva), the three roots of a Pratyekabuddha (referring to the three practices of a Pratyekabuddha), and the three truths (referring to the three truths of suffering, accumulation, and cessation). If one believes in these, it is called offering to the Dharma. If one offers to those who have generated Bodhi-citta (the mind of enlightenment), uphold the precepts, and are ordained, as well as those who are progressing towards the fruit of Srotaapanna (stream-enterer) up to the fruit of Arhat (one who is worthy), this is called offering to the Sangha. If one can offer to the Buddha, Dharma, and Sangha in this way, know that this person will never be separated from the Tathagatas of the ten directions, and will always be with the Buddhas in walking, standing, sitting, and lying down. Good man! If one can offer to these three fields of merit according to one's ability, know that this person will receive many benefits in countless lifetimes.' 'Good man! There are two kinds of Bodhisattvas: one is a householder, and the other is ordained. It is not difficult for an ordained Bodhisattva to make offerings to the Three Jewels; it is difficult for a householder to make offerings. Why? Because householders are often entangled by various evil conditions.' Upasaka Precept Sutra, Volume 3 Taisho Tripitaka Volume 24, No. 1488, Upasaka Precept Sutra Upasaka Precept Sutra, Volume 4 Translated by Dharmaraksa (Dharmaraksa), Tripitaka Master from Central India during the Northern Liang Dynasty Chapter 18: The Six Paramitas Subhuti (Subhuti) said: 'World Honored One! If, as the Buddha previously said, offering to the six directions, and these six directions are the Six Paramitas (Six Perfections), then such a person can increase wealth and lifespan. What are the characteristics of such a person?' The Buddha said: --------------------------------------------------------------------------------
Chinese
：“善男子！若能不惜一切财物，常于他人作利益事，念于布施，乐行布施，随有随施，不问多少。当行施时，于身财物不生轻想；净施不择持戒、毁戒；赞叹布施，见行布施欢喜不妒；见有求者心则悦乐，起迎礼拜，施床命坐；前人咨问若不咨问，辄为赞叹布施之果。见恐怖者，能为救护，处饥馑世，乐施饮食，虽作是施，不为果报，不求恩报施。不诳众生，能赞三宝所有功德。不以斗称杂余异贱欺诳于人，不乐酒博贪欲之心，常修惭羞愧耻之德，虽复巨富，心不放逸，多行惠施，不生憍慢。善男子！有是相者，当知是人则能供养施波罗蜜。 “善男子！若有人能净身、口、意，常修软心，不作罪过，设误作者，常生愧悔，信是罪业，得恶果报，所修善事，心生欢喜；于小罪中生极重想，设其作已，恐怖忧悔。终不打骂瞋恼众生。先意语言，言辄柔软。见众生已，生爱念心，知恩报恩，心不悭吝，不诳众生。如法求财，乐作福德，所作功德常以化人。见穷苦者，身代受之，常修慈心，怜愍一切。见作恶者，能为遮护；见作善者，赞德说果，复以身力往营佐之。身不自由，令他自在。常修远离瞋恚之心，或时暂起，觉生愧悔。实语、软语，远离两舌及无义语。善男子！有是相者，当知是人则能供养戒波罗蜜。 现代汉语译本： ‘善男子！如果能够不吝惜一切财物，经常为他人做有益的事情，心中想着布施，乐于实行布施，无论拥有多少都随缘布施，不计较数量的多少。在行布施的时候，对于自身的财物不产生轻视的想法；以清净心布施，不选择持戒或毁戒的人；赞叹布施的行为，见到他人行布施心生欢喜而不嫉妒；见到有求助的人，内心就感到喜悦快乐，起身迎接，礼貌地拜见，施与床座；对于前来求助的人，无论他们是否询问，都主动为他们赞叹布施的果报。见到身处恐怖境地的人，能够为他们提供救护，在饥荒的年代，乐于施舍饮食，即使做了这些布施，也不为了求取果报，不求受施者的感恩回报。不欺骗众生，能够赞美三宝所有的功德。不使用不正的斗和秤，掺杂低劣的物品来欺骗他人，不喜好饮酒赌博，没有贪婪的欲望，经常修习惭愧的品德，即使非常富有，内心也不放纵，多多行善布施，不产生骄傲自满的情绪。善男子！具有这些品行的人，应当知道这个人就能够供养施波罗蜜（Dāna-pāramitā，布施的圆满）。’ ‘善男子！如果有人能够清净身、口、意，经常修习柔软的心，不做罪恶的事情，即使不小心做了，也经常心生愧疚后悔，相信这些罪业会带来恶的果报，对于所修的善事，内心生起欢喜；对于小的罪过，也产生极其严重的想法，即使已经做了，也会感到恐惧忧虑后悔。始终不会打骂、嗔怒众生。总是先表达善意，说出的话总是柔和温顺。见到众生，就生起爱念之心，知恩图报，内心不悭吝，不欺骗众生。如法地求取财富，乐于行作福德，所做的功德经常用来教化他人。见到穷困痛苦的人，愿意以自身代替他们承受痛苦，经常修习慈悲之心，怜悯一切众生。见到作恶的人，能够为他们遮蔽防护；见到行善的人，赞美他们的德行，宣说善行的果报，并且亲自出力帮助他们。即使自身不自由，也设法使他人获得自由。经常修习远离嗔恚之心，即使有时偶尔生起，也能立刻察觉并心生愧疚后悔。说真实的话、柔和的话，远离两舌和没有意义的话。善男子！具有这些品行的人，应当知道这个人就能够供养戒波罗蜜（Śīla-pāramitā，持戒的圆满）。’
English
English version: 'Good man! If one can unsparingly give away all possessions, constantly perform beneficial deeds for others, keep giving in mind, be happy to practice giving, give whatever one has, without asking how much. When giving, do not have contempt for one's own possessions; give purely, without choosing between those who uphold precepts and those who break them; praise giving, rejoice without jealousy when seeing others give; when seeing those who seek help, feel joy and happiness, rise to greet them, respectfully bow, and offer them a seat. Whether they ask or not, readily praise the results of giving. When seeing those in fear, be able to protect them; in times of famine, be happy to give food. Even when making such gifts, do not do so for the sake of reward, nor seek gratitude from the recipients. Do not deceive sentient beings, and be able to praise all the merits of the Three Jewels (Triratna). Do not use dishonest measures or mix in inferior goods to deceive people, do not indulge in drinking, gambling, or greed, and constantly cultivate the virtues of shame and remorse. Even if extremely wealthy, do not become complacent, give generously, and do not become arrogant. Good man! One who has these qualities should be known to be able to offer Dāna-pāramitā (the perfection of giving).' 'Good man! If one can purify body, speech, and mind, constantly cultivate a gentle heart, and not commit transgressions, and if one mistakenly does, constantly feel remorse and regret, believe that these transgressions will bring evil consequences, and feel joy in the good deeds one performs; regard even small transgressions as extremely serious, and even after committing them, feel fear, worry, and regret. Never strike, scold, or become angry with sentient beings. Always speak with good intentions, and speak softly and gently. Upon seeing sentient beings, generate loving-kindness, be grateful for kindness received, and not be stingy, and do not deceive sentient beings. Seek wealth lawfully, be happy to perform meritorious deeds, and constantly use the merits one makes to transform others. When seeing the poor and suffering, be willing to bear their suffering in their place, constantly cultivate loving-kindness, and have compassion for all beings. When seeing those who do evil, be able to shield and protect them; when seeing those who do good, praise their virtues, speak of the results of their good deeds, and assist them with one's own strength. Even if one's own body is not free, strive to make others free. Constantly cultivate a mind that is far from anger, and if it arises even temporarily, immediately recognize it and feel remorse and regret. Speak truthfully and gently, and avoid divisive speech and meaningless talk. Good man! One who has these qualities should be known to be able to offer Śīla-pāramitā (the perfection of morality).' --------------------------------------------------------------------------------
Chinese
“善男子！若人能净身、口、意业，众生设以大恶事加，乃至不生一念瞋心，终不恶报；若来悔谢，即时受之。见众生时，心常欢喜，见作恶者，生怜愍心。赞叹忍果，呵责瞋恚，说瞋果报多有苦毒。修施忍时，先及怨家。正观五阴众缘合和，若和合成，何故生瞋？深观瞋恚乃是未来无量恶道受苦因缘，若暂生瞋，则生惭愧恐怖悔心。见他忍胜，不生妒嫉。善男子！有是相者，当知是人则能供养忍波罗蜜。 “善男子！若有人能不作懈怠，不受不贪坐卧等乐，如作大事功德力时，及营小事心亦如是。凡所作业，要令毕竟。作时不观饥渴、寒热、时与非时。不轻自身。大事未讫，不生悔心；作既终讫，自庆能办。赞叹精进所得果报。如法得财，用皆以理。见邪进者，为说恶果。善教众生令修精进，所作未竟，不中休息。修善法时，不随他语。善男子！有是相者，当知是人则能供养进波罗蜜。 “善男子！若有人能净身、口、意，乐处空闲若窟、若山、树林、空舍，不乐愦闹、贪着卧具，不乐听说世间之事，不乐贪欲、瞋恚、愚痴。先语、软语，常乐出家教化众生，所有烦恼轻微软薄，离恶觉观，见怨修慈，乐说定报，心若逸乱，生怖愧悔，见邪定者，为说罪过，善化众生置正定中。善男子！有是相者 现代汉语译本 ‘善男子！如果有人能够清净身、口、意三业，即使众生用极大的恶事加害于他，乃至不生起一丝一毫的嗔恨之心，最终也不会遭受恶报；如果对方前来忏悔道歉，立刻接受。见到众生时，心中常常充满欢喜，见到作恶的人，生起怜悯之心。赞叹忍辱的果报，呵斥嗔恚的过失，说明嗔恚的果报多有苦毒。修习布施和忍辱时，首先及于怨家。正确地观察五蕴（色、受、想、行、识）是众缘和合而成，既然是因缘和合而成，为何要生起嗔恨？深刻地观察嗔恚乃是未来无量恶道受苦的因缘，如果稍微生起嗔恨，就应当生起惭愧、恐怖和后悔之心。见到他人忍辱胜过自己，不生起嫉妒之心。善男子！具有这些相状的人，应当知道这个人就能供养忍辱波罗蜜（Kṣānti-pāramitā，忍辱到彼岸）。’ ‘善男子！如果有人能够不懈怠，不享受不贪恋安逸的坐卧等快乐，如同做大事、积功德时一样努力，即使经营小事，心也同样如此。凡是所做的事业，一定要使其最终完成。做事的时候不顾饥渴、寒冷、炎热、时间是否合适。不轻视自己。大事没有完成，不生起后悔之心；事情已经完成，就庆幸自己能够办成。赞叹精进所得到的果报。如法得到财富，使用都符合道理。见到修邪精进的人，为他们宣说恶果。善于教化众生修习精进，所做的事情没有完成，不中途休息。修习善法的时候，不随从他人的言语。善男子！具有这些相状的人，应当知道这个人就能供养精进波罗蜜（Vīrya-pāramitā，精进到彼岸）。’ ‘善男子！如果有人能够清净身、口、意三业，喜欢居住在空闲的地方，无论是洞窟、山林、树林、空屋，不喜欢喧闹，不贪恋床铺等卧具，不喜欢听闻世间的事情，不喜欢贪欲、嗔恚、愚痴。先用温和的语言与人交谈，常常喜欢出家教化众生，所有的烦恼轻微而淡薄，远离恶劣的觉观，见到怨家修习慈悲，喜欢宣说禅定的果报，心如果散乱，就生起恐惧、惭愧和后悔，见到修习邪定的人，为他们宣说罪过，善于教化众生安住于正定之中。善男子！具有这些相状的人，应当知道…’