English
English version: If I am still in the world, and receive offerings intended for the future; it is the same for the Buddhas who have passed into the past. For example, if someone's parents are far away, that person may sometimes scold and offend them, or sometimes respectfully praise them and gain merit; it is the same for the Buddhas who have passed into the past. Therefore, I say: Whether the offerings are made when I am in the world or after my Nirvana (Nirvana), the merit received by the giver is equal and without difference. 'Good man! If a man or a woman can recite the Three Refuges (taking refuge in the Buddha, the Dharma, and the Sangha) three times, they are called Upasaka (Upasaka, male lay follower) or Upasika (Upasika, female lay follower). Although all Buddhas take refuge in the Dharma, the Dharma is revealed through the Buddha's teachings, so one should first take refuge in the Buddha. Purify body, speech, and mind, sincerely contemplate the Buddha, and after contemplating the Buddha, one can be free from fear and suffering, so one should first take refuge in the Buddha. The wise deeply observe that the Tathagata's wisdom and liberation are the most supreme, able to expound liberation and the causes of liberation, able to expound the unsurpassed place of tranquility, able to exhaust the great ocean of suffering of birth and death, with dignified and orderly conduct, and the three karmas of body, speech, and mind are tranquil, so one should first take refuge in the Buddha. The wise deeply observe that the laws of birth and death are a great accumulation of suffering, and the unsurpassed right path can permanently cut them off; the laws of birth and death are full of thirst and hunger, and the unsurpassed taste of nectar can satisfy them; the laws of birth and death are full of fear and danger, and the unsurpassed right Dharma can remove and cut them off; birth and death are full of errors, deviations, and incorrectness, seeing impermanence as permanence, seeing no-self as self, seeing no-joy as joy, seeing impurity as purity, the unsurpassed right Dharma can eliminate all these; for these reasons, one should take refuge in the Dharma. 'The wise should observe the followers of other paths, who are without shame or remorse, do not abide in accordance with the Dharma, although they practice the path, they do not know the right way, although they seek liberation, they do not obtain the right essentials; even if they obtain small worldly virtues, they are stingy and protective, unable to turn around and expound them to others, they are not of a nature of good conduct but pretend to do good. The Buddha and the Sangha are tranquil, their hearts are full of compassion, they are content with little desire, abide in accordance with the Dharma, cultivate the right path, obtain true liberation, and after obtaining liberation, they can turn around and expound it to others, so one should next take refuge in the Sangha. 'If one can worship such Three Jewels (Buddha, Dharma, Sangha), welcome them when they come, see them off when they leave, respect and praise them, abide in accordance with the Dharma, and believe in them without doubt, --------------------------------------------------------------------------------
Chinese
是则名为供养三宝。若有人能归三宝已，虽不受戒，断一切恶，修一切善，虽复在家，如法而住，是亦得名为优婆塞。若有说言：先不归依佛法僧宝，当知是人不得戒者。是义不然！何以故？如我先说：善来比丘！是竟未得归依三宝，而其戒律悉得具足。或有说言：若不具受，则不得戒，八戒斋法，亦复如是。是义不然！何以故？若不具受不得戒者，求有优婆塞云何得戒？实是得戒，但不具足。八戒斋法若不具受，虽不名斋，可得名善。善男子！若能净洁身、口、意业受优婆塞戒，是名五阴。云何五阴？不受邪见，不说邪见，信受正见，说于正见，修行正法，是名五阴。 “受三归已，造作痴业，受外道法，自在天语，以是因缘失于三归。若人质直，心无悭贪，常修惭愧，少欲知足，是人不久得寂静身。若有造作种种杂业，为受乐故修于善事，如市易法，其心不能怜愍众生，如是之人，不得三归。若人为护舍宅身命、祠祀诸神，是人不名失归依法；若人至心信其能救一切怖畏，礼拜外道，是人则失三归依法。若闻诸天有曾见佛功德胜己，礼拜供养，是人不失归依之法。或时礼拜自在天王，应如礼拜世间诸王、长者、贵人、耆旧有德，如是之人，亦复不失归依之法。 “虽复礼拜，所说邪法慎无受之。供养 现代汉语译本：如此便可称作供养三宝（佛、法、僧）。如果有人能够归依三宝之后，即使没有受戒，也能断绝一切恶行，修习一切善行，即使是在家之人，也能如法而住，这样的人也可以被称为优婆塞（在家男居士）。如果有人说：‘先不归依佛法僧宝，要知道这个人是不能得戒的。’这种说法是不对的！为什么呢？就像我之前所说：‘善来比丘！’这个人并没有归依三宝，而他的戒律却已经完全具足了。或者有人说：‘如果不全部受持，就不能得戒，八戒斋法也是如此。’这种说法也是不对的！为什么呢？如果不是全部受持就不能得戒，那么想要成为优婆塞的人又如何得戒呢？实际上是能得戒的，只是不完全具足而已。八戒斋法如果不是全部受持，虽然不能称为斋，但可以称为善。善男子！如果能够清净身、口、意三业来受持优婆塞戒，这就叫做五阴。什么是五阴呢？不接受邪见，不说邪见，信受正见，说于正见，修行正法，这就叫做五阴。 受了三归依之后，如果造作愚痴的行为，接受外道之法，相信自在天（Mahesvara）的言语，因为这些因缘就会失去三归依。如果这个人正直，内心没有悭吝和贪婪，经常修习惭愧之心，少欲知足，这个人不久就能得到寂静的身心。如果有人造作种种杂业，为了享受快乐而修习善事，就像做买卖一样，他的内心不能怜悯众生，像这样的人，就不能得到三归依。如果有人为了保护舍宅、身命，祭祀诸神，这个人不能说是失去了归依法；如果有人至诚地相信他们能够救护一切怖畏，礼拜外道，这个人就失去了三归依法。如果听到诸天说曾经见过佛，他们的功德胜过自己，礼拜供养他们，这个人不会失去归依之法。或者有时礼拜自在天王（Mahesvara），应该像礼拜世间的诸王、长者、贵人、耆旧有德之人一样，像这样的人，也不会失去归依之法。 即使礼拜，对于他们所说的邪法，一定要谨慎，不要接受。供养
English
English version: This is called offering to the Triple Gem (Buddha, Dharma, Sangha). If someone can take refuge in the Triple Gem, even without taking vows, they can cut off all evil and cultivate all good. Even if they are householders, they can live according to the Dharma. Such a person can also be called a Upasaka (layman). If someone says: 'If one does not first take refuge in the Buddha, Dharma, and Sangha, know that this person cannot obtain the precepts.' This statement is not correct! Why? As I said before: 'Welcome, Bhikkhu!' This person had not yet taken refuge in the Triple Gem, but his precepts were already fully complete. Or someone says: 'If one does not receive them all, one cannot obtain the precepts, and the Eight Precepts are the same.' This statement is also not correct! Why? If one cannot obtain the precepts without receiving them all, then how can someone who wants to become a Upasaka obtain the precepts? In reality, one can obtain the precepts, but they are not fully complete. If the Eight Precepts are not received in full, although they cannot be called a fast, they can be called good. Good man! If one can purify one's body, speech, and mind to receive the Upasaka precepts, this is called the Five Skandhas. What are the Five Skandhas? Not accepting wrong views, not speaking wrong views, believing in right views, speaking of right views, practicing the right Dharma, this is called the Five Skandhas. After taking the Three Refuges, if one engages in foolish actions, accepts the teachings of external paths, and believes in the words of Mahesvara (自在天 - the Great Lord, a Hindu deity), one will lose the Three Refuges because of these causes. If a person is upright, without stinginess or greed in their heart, constantly cultivates shame and remorse, and is content with little, this person will soon attain a peaceful body and mind. If someone engages in various mixed actions, cultivating good deeds for the sake of pleasure, like doing business, and their heart cannot have compassion for sentient beings, such a person cannot obtain the Three Refuges. If someone protects their house and life and worships various gods, this person cannot be said to have lost the Refuge in the Dharma; if someone sincerely believes that they can save them from all fears and worships external paths, this person loses the Refuge in the Dharma. If one hears that the devas (诸天 - deities) have seen the Buddha and their merits surpass one's own, and one worships and makes offerings to them, this person does not lose the Refuge in the Dharma. Or sometimes one worships Mahesvara (自在天王 - the Great Lord), one should do so as one would worship worldly kings, elders, nobles, respected elders, and virtuous people; such a person also does not lose the Refuge in the Dharma. Even if one worships, one must be careful not to accept the heretical teachings they preach. Offering --------------------------------------------------------------------------------
Chinese
天时，当起慈心，为护身命、财物、国土、人民恐怖。所说邪见，何故不受？智者应观外道所说：云一切物，悉是自在天之所作。若是自在之所作者，我今何故修是善业？或说：投渊、赴火、自饿舍命，即得离苦。此即苦因，云何说言得远离苦？一切众生作善恶业，以是业缘自受果报。复有说言：一切万物，时节、星宿、自在天作。如是邪说，我云何受现在造业，亦受过去所作业果？智者了了，知是业果；云何说言时节、星宿、自在作耶？若以时节、星宿因缘受苦乐者，天下多有同时、同宿，云何复有一人受苦，一人受乐，一人是男，一人是女？天、阿修罗有同时生，同宿生者，或有天胜阿修罗负，阿修罗胜诸天不如；复有诸王同时、同宿俱共治政，一人失国，一则保土。诸外道等亦复说言：若有恶年、恶宿现时，当教众生令修善法以攘却之。若是年、宿，何得修善而得除灭？以是因缘，智者云何受于外道邪错之说？ “善男子！一切众生，随于业行，若修正见，受于安乐，修邪见者，受大苦恼。因修善业，得大自在，得自在已，众生亲近。复为宣说善业因缘，善业因缘故得自在，一切众生皆由修善业因缘故得受安乐，非年、宿也。善男子！阿阇世王、提婆达多，皆由造恶业因缘故堕于地狱，非因年、宿得是报 现代汉语译本 天时，应当生起慈悲之心，为了保护自身性命、财物、国土、人民免受恐怖。他们所说的邪见，我为什么要接受呢？有智慧的人应当观察外道所说：说一切事物，都是自在天（Mahesvara，印度教主神之一，被认为是宇宙的创造者和统治者）所创造的。如果是自在天所创造的，那我为什么要修行这些善业呢？或者说：跳入深渊、投入火中、自己断食舍弃生命，就能脱离痛苦。这明明是痛苦的原因，怎么能说可以远离痛苦呢？一切众生造作善业或恶业，因为这些业的因缘，自己承受相应的果报。又有人说：一切万物，都是时节、星宿、自在天所造成的。这样的邪说，我怎么能接受呢？现在造作的业，也会承受过去所作业的果报。有智慧的人明明白白地知道这是业的果报；怎么能说是时节、星宿、自在天所造成的呢？如果因为时节、星宿的因缘而承受苦乐，那么天下有很多同时出生、相同星宿的人，为什么有的人受苦，有的人享乐，有的人是男人，有的人是女人呢？天（Deva，天神）、阿修罗（Asura，一种好战的神）有同时出生、相同星宿的，有时天胜过阿修罗，阿修罗失败，阿修罗胜过天，天不如阿修罗；又有各位国王同时出生、相同星宿一起治理国家，有的人失去国家，有的人保住国土。那些外道也说：如果有不好的年份、不好的星宿出现时，应当教导众生修行善法来消除它。如果是年份、星宿造成的，怎么能通过修行善法而消除呢？因为这些原因，有智慧的人怎么会接受外道邪恶错误的说法呢？ ‘善男子！一切众生，随着业力而行，如果修正见，就能享受安乐，如果修邪见，就会遭受巨大的苦恼。因为修行善业，得到大自在，得到自在之后，众生就会亲近你。再为他们宣说善业的因缘，因为善业的因缘才能得到自在，一切众生都是因为修行善业的因缘才能享受安乐，而不是因为年份、星宿。善男子！阿阇世王（Ajatasattu，古印度摩揭陀国国王，曾囚禁其父频婆娑罗王）、提婆达多（Devadatta，释迦牟尼佛的堂弟，佛教中的一个著名反派），都是因为造作恶业的因缘而堕入地狱，而不是因为年份、星宿而得到这样的果报。’