菩提資糧論卷第六
The Sixth Volume of the Bodhisattva's Provisions for Enlightenment
聖者龍樹本 比丘自在釋
大隋南印度三藏達磨笈多譯
Translation by Dharmagupta, Tripitaka Master of South India, Great Sui Dynasty
問：云何修習？
答：
四神足為根， 欲進心思惟；
四無量住持， 謂慈悲喜捨。
The Four Bases of Spiritual Power are the roots, with desire, diligence, mind, and contemplation.
The Four Immeasurables are the supports: loving-kindness, compassion, sympathetic joy, and equanimity.
於此四無量中習近多作已，得心堪能。得心堪能已，便入初禪那，如是第二，如是第三，如是第四。彼得禪那已得身心輕，彼以身心輕具足故出生入神通道，出生入神通道具足故便生神足，謂若欲、若精進、若心、若思惟。於中欲者向法，精進者成就法，心者於法觀察，思惟者於法善巧。彼菩薩於神通若信解、若作用，其心自在，隨欲所行，以善成熟故、自根本住持故，諸處順行如風遍空。於中菩薩得四無量及四禪那已，若信解、若作用，出生天眼，若諸天、龍、夜叉、乾闥婆等，若學人及聲聞、獨覺天眼，於中獨有增上之力，清淨勝過、光明勝過、上首勝過、殊異勝過，其眼無礙，世間色相麁細遠近，隨其所欲彼皆能見。如是聞天、人、畜生等聲，如是念知前世無邊無際，如是知他心與貪欲等俱，乃至八萬四千差別，如是得無量神足。以得神足故，諸所應調伏眾生悉令調伏。
When one practices these four immeasurable states extensively and makes them familiar, the mind becomes capable. Once the mind becomes capable, one enters the first meditative absorption, then the second, the third, and the fourth. Having attained these meditative absorptions, one gains physical and mental lightness. With the complete attainment of this lightness, the path of supernatural powers arises. With the complete attainment of the path of supernatural powers, one develops the bases of psychic power: namely, aspiration, effort, mind, and investigation. Here, aspiration is directed toward the Dharma, effort accomplishes the Dharma, the mind observes the Dharma, and investigation is skillful in the Dharma. The bodhisattva, whether through faith or application, masters the supernatural powers, and the mind becomes free, moving as desired. Due to skillful maturation and the support of its fundamental abiding, it moves smoothly through all realms like wind filling the sky.
Having attained the four immeasurable states and the four meditative absorptions, the bodhisattva, whether through faith or application, gives rise to the divine eye. Compared to the divine eyes of gods, dragons, yakshas, gandharvas, learners, voice-hearers, and solitary realizers, the bodhisattva’s divine eye alone possesses superior power: it is purer, more radiant, foremost, and extraordinary. Unobstructed, it sees all forms in the world—coarse or fine, near or far—exactly as desired. Similarly, it hears the sounds of gods, humans, animals, and others. It recollects and knows past lives without limit or boundary. It knows the minds of others, along with their greed, desire, and so forth, up to eighty-four thousand distinctions. Thus, one attains immeasurable psychic powers. With these psychic powers, one tames all beings who are ready to be tamed.
四界如毒蛇， 六入如空村，
五眾如殺者， 應作如是觀。
The four elements are like a venomous snake, The six senses are like an empty village, The five aggregates are like a murderer, One should contemplate in this way.
長夜以諸樂具受用因緣，雖守護將息長養，此地等四界而速疾發動，不知恩養、不可依怙，不可委信故，應當觀察猶如毒蛇，以無主故、離我我所故。眼等諸入有六賊眾，逼惱可畏故，應當觀察猶如空村，共和與物，破壞打罰不能遮障故，猶如殺者。於五受眾，應當日日如是觀察。
For a long time, we have relied on the pleasures of the senses for enjoyment. Though we guard, nurture, and sustain this body—composed of the four elements of earth, water, fire, and wind—it swiftly decays. It is ungrateful, unreliable, and cannot be trusted. Therefore, we should contemplate it as a poisonous snake—ownerless, devoid of self and possession.
The six sense faculties—eyes and the rest—are like a band of six thieves, oppressive and fearsome. We should contemplate them as an empty village, for they collaborate with external objects, causing harm and suffering, unable to provide protection—like a murderer.
Thus, day by day, we should observe these five aggregates in this way.
重法及法師， 亦捨於法慳，
教師勿捲祕， 聽者勿散亂。
Respect the Dharma and its teachers, and let go of clinging to the teachings. Teachers, do not withhold the truth; listeners, do not let your minds wander.
於此有四種法，能生大智，應當受取。於法及法師中應當尊重；亦捨法慳，隨所聞法、隨所習誦為他演說；若有樂欲法者，教師勿為捲手祕惜；聽者勿散亂，謂莫有異欲。
There are four practices that give rise to great wisdom, and you should embrace them. Respect both the teachings and the teacher. Let go of stinginess with the Dharma, and share what you have heard and learned with others. If someone is eager for the teachings, do not withhold them or hide them away. When listening, do not be distracted or harbor other desires.
無慢無希望， 唯以悲愍心，
尊重恭敬意， 為眾而說法。
Without arrogance or expectation, solely with a heart of compassion, with respect and reverence, teach the Dharma for the sake of all beings.
復有四種法，是大智相，應當受取。所謂遠離自高輕他，無憍慢故。棄捨利養恭敬名聞，無希望心故。於無明闇障眾生中唯悲愍故，尊重恭敬為其說法。以此四種法故，菩薩大智具足，應當受取。
There are four qualities that mark great wisdom, and you should embrace them.
First, refrain from exalting yourself while looking down on others—be free from arrogance.
Second, let go of offerings, honors, and fame—hold no expectation for them.
Third, when facing beings shrouded in the darkness of ignorance, feel only compassion for them.
Fourth, teach them the Dharma with respect and reverence.
By practicing these four qualities, a bodhisattva’s great wisdom becomes complete. You should embrace them.
於聞無厭足， 聞已皆誦持，
不誑尊福田， 亦令師歡喜。
They never tire of listening to the teachings, And having heard, they memorize and uphold them. They do not deceive the venerable field of merit, And bring joy to their teachers as well.
多聞無厭，聞已持法，持法已順法行法，不誑所尊福田，亦令教師歡喜此法。是菩提心不忘失因。
Listen widely without wearying. Having heard, uphold the teachings. Having upheld them, follow them and practice them. Do not deceive the respected fields of merit, and also bring joy to one's teachers through this practice. This is the cause for not forgetting the mind of enlightenment.
不應觀他家， 心懷於敬養，
勿以論難故， 習誦於世典。
不應為供養恭敬因緣往觀他家，除為安立菩提心因緣。亦不應欲為論難故習誦諸世論等，除為多聞因緣。
You should not visit other people's homes for the sake of receiving offerings or respect, except when it is for the purpose of establishing the mind of enlightenment. Nor should you study worldly writings with the intention of engaging in debates and arguments, except when it is for the purpose of increasing your knowledge.
勿以瞋恚故， 毀呰諸菩薩，
未受未聞法， 亦勿生誹謗。
Do not, out of anger or resentment, Slander or disparage any Bodhisattva. For teachings you have not yet received or heard, Do not give rise to slander or contempt.
何以故？為護續生善法因緣。
Why is this? To protect the conditions that allow wholesome qualities to continue arising.
斷除於憍慢， 當住四聖種，
勿嫌於他人， 亦勿自高舉。
Cut off all pride and arrogance, Dwell in the four holy foundations, Do not look down on others, Nor exalt yourself.
斷除憍慢者，於諸眾生中當下心如狗，斷除我慢。於輕儉衣食臥床藥具四聖種中亦應當住，於彼聖種知足故。不應嫌他，亦不應自高舉。
Cut off pride and arrogance. Among all beings, you should humble your heart like a dog, and cut off self-conceit. You should also abide in the four holy practices of simple food, clothing, bedding, and medicine, and be content with them. Do not look down on others, nor exalt yourself.
若實不實犯， 不得發覺他，
勿求他錯失， 自錯當覺知。
If it is not a true offense, do not expose another's fault. Do not seek out others' mistakes, but be aware of your own.
他同梵行者犯罪，若實若不實，皆不應發覺。他有錯失不應求覓，唯於自錯即應覺知。
When a fellow practitioner commits an offense, whether true or not, one should not expose it. Do not seek out the faults of others; instead, be mindful of your own mistakes.
佛及諸佛法， 不應分別疑，
法雖最難信， 於中應信之。
The Buddha and all the Buddha's teachings, should not be doubted or questioned. Though the Dharma is hardest to believe, within it, you should place your trust.
於佛不應分別，以世尊具足未曾有法故。亦於佛法不應疑惑，以於諸眾生是不共法故。及於最難信佛法中以深心清淨故，應當信之。
One should not make distinctions about the Buddha, for the World-Honored One possesses unparalleled qualities. Nor should one harbor doubts about the Dharma, for it is a teaching unlike any other for all beings. And even toward the most difficult-to-believe aspects of the Dharma, one should have faith with a deeply pure heart.
雖由實語死， 退失轉輪王，
及以諸天王， 唯應作實語。
Even if speaking truth leads to death, or causes loss of a wheel-turning king's throne, or forfeits heavenly dominion— still, one should only speak truth.
若菩薩由實語故，若奪物、若死，雖退失轉輪王及諸天王，唯應實語，何況其餘而不實語。
If a bodhisattva, for the sake of speaking truthfully, faces the loss of possessions or even death, and even if it means losing the status of a wheel-turning king or the heavenly realms, they should still speak truthfully. How much more so should they avoid false speech in all other matters.
打罵恐殺縛， 終不怨責他，
皆是我自罪， 業報故來現。
Even when beaten, cursed, threatened, killed, or bound, I will never blame or resent others. All these come from my own past wrongs, manifesting now as the fruit of karma.
諸有他來打罵恐怖殺縛幽閉，皆是自罪應當有此，終不瞋他。此是我業，前世已作，今時還受相似不愛之果。彼諸眾生都無有罪，唯是我罪業報來現，應當有此。
When others come to strike, curse, threaten, kill, bind, or imprison me, all of this is due to my own past offenses—it is only right that I experience this. I should not feel anger toward them. This is the result of my own karma, created in past lives and now ripening into these unpleasant consequences. Those beings have done nothing wrong; it is only the manifestation of my own karmic retribution. It is only right that this happens.
應極尊重愛， 供養於父母，
亦給侍和上， 恭敬阿闍梨。
One should deeply respect and cherish, And provide for one's parents. One should also serve and attend to teachers, And honor one's spiritual guides.
於父母所，應當極愛尊重供養、應作天想，隨父母意令得悅樂，離諂幻心。又應恭敬給侍和上、阿闍梨，隨和上、阿闍梨所說法中，無有內祕，皆為外化。
Towards your parents, you should offer the utmost love, respect, and support. You should regard them as you would a divine being, following their wishes to bring them joy and peace, and free your heart from deceit and pretense.
Furthermore, you should respectfully serve and attend to your teachers and spiritual guides. In the teachings they impart, there is nothing kept hidden for the inner circle alone; all is shared openly for the benefit of all.
為信聲聞乘， 及以獨覺乘，
說於最深法， 此是菩薩錯。
To those who believe in the Hearer's path, or the Solitary Realizer's path, teaching the profoundest Dharma is a bodhisattva's mistake.
此中菩薩有四種菩薩錯失，應當捨離。所謂於聲聞獨覺乘諸眾生中為說最深之法，是菩薩錯。
Among these, there are four kinds of mistakes that a Bodhisattva should avoid and abandon. The first is to teach the most profound Dharma to those who follow the path of the Śrāvaka or Pratyekabuddha—this is a Bodhisattva’s mistake.
為信深大乘， 眾生而演說，
聲聞獨覺乘， 此亦是其錯。
To those who deeply believe in the Mahayana, Yet teach the lesser paths to sentient beings— The ways of the Hearers and Solitary Realizers— This, too, is a fault.
於信深大乘諸眾生中為說聲聞獨覺乘，是菩薩錯。
To teach the Lesser Vehicle to those who deeply believe in the Greater Vehicle is a mistake for a bodhisattva.
大人來求法， 慢緩不為說，
而反攝受惡， 委任無信者。
When a sincere seeker comes for the Dharma, do not withhold it out of arrogance or delay. Yet do not entrust it to the wicked, or place it in the hands of the faithless.
若有正住大眾生來有所求時，應即為說善法，而更慢緩破戒惡法。反攝受之，是菩薩錯。於大乘中未有信解，未以四攝事成熟者，而信任之，是菩薩錯。是為四種。
When a sincere and upright person comes seeking guidance, one should promptly teach them wholesome practices, yet instead delays and tolerates their harmful, unwholesome conduct—this is a Bodhisattva's fault.
To place trust in those who have not yet developed faith in the Great Vehicle, nor been matured through the four means of attraction—this is a Bodhisattva's fault.
These are the four kinds of faults.
遠捨所說錯， 所說頭多德，
於彼當念知， 亦皆應習近。
Abandon the faults of speech, Cultivate the virtues of speech. Be mindful of these, And practice them diligently.
此中所說四種錯失，應遠捨離，以此去菩提遠故。若聲聞獨覺乘中所說頭多等及餘功德，但知彼等不與菩提作障礙者，於彼彼中亦應習近。
Among the four types of mistakes described here, one should keep far away from them, for they distance one from enlightenment. As for the practices and other virtues taught in the paths of the Hearers and Solitary Realizers, such as meditation, if one knows they do not obstruct enlightenment, one should also engage in them accordingly.
等心平等說， 平等善安立，
亦令正相應， 諸眾生無別。
Speak with a heart of equality, Establish all in equal goodness, And bring them into true harmony, Seeing no distinction among beings.
此四種菩薩道，應當習近。何等為四？所謂諸眾生中起平等心、諸眾生中平等說法、諸眾生中平等善安立、諸眾生中令正相應。此等皆無差別，是為四種。
These four paths of the Bodhisattva should be practiced and followed closely. What are the four? They are: To cultivate an equal mind toward all beings, To teach the Dharma equally to all beings, To establish all beings equally in goodness, And to guide all beings toward true harmony.
These are all without distinction. These are the four.
為法不為利， 為德不為名，
欲脫眾生苦， 不欲自身樂。
Act for the Dharma, not for gain, Seek virtue, not fame, Desire to free beings from suffering, Not to seek your own pleasure.
此四種真實菩薩，應當覺知。何等為四？所謂但為於法不為財利、但為功德不為名稱、但欲脫眾生苦、不欲自身安樂。
A true bodhisattva should recognize these four principles. What are the four?
They are: To act for the sake of the Dharma, not for wealth or gain; To act for the sake of virtue, not for fame or reputation; To seek the liberation of beings from suffering, Not to seek one’s own comfort and ease.
密意求業果， 所作福事生，
亦為成熟眾， 捨離於自事。
With secret intent, seeking the fruit of karma, They perform meritorious deeds that arise, And also for the sake of maturing beings, They relinquish their own affairs.
若於業果密意欲求作三福事，生此福時，唯為菩提利樂眾生，亦唯為菩提成熟於眾，為利眾故捨離自事。此是四種真實菩薩。
If you wish to undertake three kinds of meritorious deeds with a profound intention regarding karma and its results, when generating this merit, do so solely for the sake of awakening, for the benefit and happiness of all beings, and solely to mature sentient beings through awakening. For the sake of benefiting others, relinquish your own concerns. This is the mark of the four types of genuine Bodhisattvas.
親近善知識， 所謂法師佛，
勸勵出家者， 及以乞求輩。
Stay close to good teachers, the masters of Dharma and the Buddhas, encourage those who leave home life, and those who seek alms.
此四種菩薩善知識，應當親近。何等為四？所謂法師是菩薩善知識，為助持聞慧故。佛世尊是菩薩善知識，為助持諸佛法故。勸出家者是菩薩善知識，為助持諸善根故。乞求者是菩薩善知識，為助持菩提心故。此四種菩薩善知識，應當親近。
There are four types of good companions for a bodhisattva, whom one should draw close to. What are these four?
First, the Dharma teacher is a good companion for a bodhisattva, because they help sustain one's wisdom gained through hearing the teachings.
Second, the Buddha, the World-Honored One, is a good companion for a bodhisattva, because they help sustain one's practice of all the Buddha's teachings.
Third, one who encourages renunciation is a good companion for a bodhisattva, because they help sustain one's roots of goodness.
Fourth, one who asks for alms is a good companion for a bodhisattva, because they help sustain one's bodhi mind.
These four types of good companions for a bodhisattva should be drawn close to.
依止世論者， 專求世財者，
信解獨覺乘， 及以聲聞乘。
Those who rely on worldly teachings, Who seek only worldly wealth, And those who believe in the path of the Pratyekabuddha, Or the path of the Śrāvaka.
此四種菩薩惡知識，應當知之。何等為四？所謂世論者，習近種種雜辯才故。攝世財物者，不攝法故。獨覺乘者，少義利少作事故。聲聞乘者，自利行故。
You should recognize these four types of harmful companions for a Bodhisattva. What are the four?
First, the worldly debater, who focuses on cultivating various clever arguments. Second, the one who chases worldly wealth, because they do not seek the Dharma. Third, the Pratyekabuddha practitioner, because they pursue limited benefit and engage in little action. Fourth, the Śrāvaka practitioner, because they practice only for their own liberation.
此四惡知識， 菩薩應當知，
復有應求者， 所謂四大藏。
These four types of harmful companions, a bodhisattva should recognize.
Yet there are also those to be sought— namely, the four great treasures.
如前所說四種知識，是惡知識，知已應離。復有應求得者，所謂四大藏。
As previously mentioned, these four kinds of knowledge are harmful. Once recognized, they should be abandoned. What one should seek instead are the Four Great Treasures.
佛出聞諸度， 及於法師所，
見之心無礙， 樂住空閑處。
When the Buddha appears, hearing of the various ways to cross over, and encountering those who teach the Dharma, the mind sees without obstruction, delighting to dwell in quiet, open places.
此四種菩薩大藏，應當得之。何等為四？所謂奉事出世諸佛，聽聞六波羅蜜，以無礙心見於法師，以不放逸樂住空閑之處。此是四種菩薩大藏，應當得之。
These four great treasures of the bodhisattva should be attained. What are the four? They are: serving the Buddhas who appear in the world, listening to the teachings of the six perfections, meeting Dharma teachers with an open and unobstructed mind, and dwelling diligently in solitude and quiet places. These are the four great treasures of the bodhisattva, which should be attained.
地水火風空， 悉與其相似，
一切處平等， 利益諸眾生。
Earth, water, fire, wind, and space— all are just like this; everywhere equal and impartial, bringing benefit to all beings.
與地水火風虛空等，有二因緣相似菩薩，應當攝受，所謂平等故、利益故。如地等大及虛空五種，於有心無心中一切處平等，無有異相。諸眾生等常所資用，而無變異不求報恩。我亦如是，乃至覺場究竟，為諸眾生之所資用，而無變異、不求報恩。
Just as the earth, water, fire, wind, and empty space are alike in two ways, so too should a bodhisattva embrace these qualities: equality and benefit. Like these five elements—earth and the rest, along with empty space—they are equal in all places, whether beings have minds or not, without any distinction. All living beings constantly rely on them for support, yet they never change and do not seek gratitude in return. In the same way, I too, from now until the ultimate attainment of enlightenment, will be a source of support for all beings, unchanging and without seeking any reward.
當善思惟義， 勤生陀羅尼，
勿於聽法者， 為作於障礙。
You should contemplate the meaning well, and diligently cultivate the power of retention. Do not create obstacles for those who are listening to the Dharma.
義者，佛所說義，於彼當善思惟，若共談、若獨住，應如是作。又安住禁戒清淨心意，精勤鮮潔當生，及聞銀主海主等陀羅尼。又於聽法者所，勿以微少因緣而作障礙，為離法災生業故。
A practitioner should deeply contemplate the meaning of the teachings spoken by the Buddha. Whether in conversation with others or dwelling in solitude, one should act in this way. Moreover, one should abide in pure precepts, with a clear and sincere mind, diligently cultivating freshness and purity, and also listen to dhāraṇīs such as the Silver Master and the Ocean Master. Furthermore, toward those who are listening to the Dharma, do not create obstacles for trivial reasons, in order to avoid creating karma that obstructs the Dharma.
惱中能調伏， 小事捨無餘，
八種懈怠事， 皆亦應除斷。
When troubled, learn to calm your mind; Let go of small matters without a trace. The eight kinds of laziness— You should cut them off completely.
惱中能調伏者，於中有九種惱事，所謂於我作無利益，已作、今作、當作，是為三種。於我親愛作無利益，已作、今作、當作，復為三種。於我憎嫌與作利益。已作、今作、當作，復為三種。此等皆作惱事。於此九種惱事之中，當自調伏。小事捨無餘者，於中有二十種小事，所謂不信(一)、無慚(二)、諂幻(三)、掉(四)、亂(五)、放逸(六)、害(七)、無愧(八)、懈怠(九)、憂(十)、昏(十一)(舊睡)、睡(十二)(舊眠)、恨(十三)、覆(十四)、嫉(十五)、慳(十六)、高(十七)、忿(十八)、悔(十九)、悶(二十)。
**On Taming Disturbance**
There are nine situations that can disturb the mind:
1. When someone has harmed me, is harming me, or will harm me. 2. When someone has harmed, is harming, or will harm someone I love. 3. When someone has helped, is helping, or will help someone I dislike.
These nine situations are all sources of disturbance. One must learn to tame the mind in the face of them.
**On Abandoning Minor Faults**
There are twenty minor faults to be completely abandoned:
1. Lack of faith(1) 2. Shamelessness(2) 3. Deceit and guile(3) 4. Restlessness(4) 5. Distraction(5) 6. Negligence(6) 7. Harmfulness(7) 8. Lack of conscience(8) 9. Laziness(9) 10. Worry(10) 11. Dullness(11)(formerly translated as "sleep") 12. Drowsiness(12)(formerly translated as "slumber") 13. Resentment(13) 14. Concealment (of one's faults)(14) 15. Envy(15) 16. Stinginess(16) 17. Arrogance(17) 18. Anger(18) 19. Regret(19) 20. Depression(20)
此等二十種小事，皆捨無餘。八種懈怠事皆亦應除斷者，於中有八種懈怠事，所謂我欲作務即便安臥不發精進(一)、我作務已(二)、我欲行路(三)、我行路已(四)、我身疲乏不能修業(五)、我身沈重不能修業(六)、我已生病(七)、我病得起不久即便安臥不發精進(八)。由此等故，應得不得、應到不到、應證不證。此等八種懈怠事中，為除斷故應發精進。
These twenty lesser matters should all be completely abandoned. As for the eight kinds of laziness that should also be eliminated, they are as follows:
1. "I'll get to work, but first I'll lie down and rest," thus failing to exert diligent effort. 2. "I've already done my work," (and thus stopping). 3. "I'm about to set out on a journey," (and thus delaying). 4. "I've already returned from my journey," (and thus resting). 5. "My body is too weary, I cannot practice." 6. "My body feels too heavy, I cannot practice." 7. "I have fallen ill." 8. "I have just recovered from illness, so I will soon lie down and rest," thus failing to exert diligent effort.
Because of these, one fails to obtain what should be obtained, fails to reach what should be reached, and fails to realize what should be realized. To eliminate these eight kinds of laziness, one must arouse diligent effort.
莫作非分貪， 橫貪不稱意，
離者皆令合， 無問親非親。
Do not harbor improper greed, For reckless desire brings no satisfaction. Bring together all who are parted, Whether they are close to you or not.
若見具足利養名聞安樂稱譽福德眾生，於彼具足福中莫作非分貪心。以作非分貪心則不稱意，是故所不應作。又於各各共諍離壞眾生中，無問親與非親，皆令和合同心相愛。
When you see others enjoying abundant wealth, fame, comfort, praise, and blessings, do not harbor improper greed for what they possess. If you allow improper greed to arise, it will only bring dissatisfaction—this is something you should not do.
Moreover, among people who are in conflict, separated, or at odds with one another—whether they are relatives or strangers—strive to help them reconcile, unite their hearts, and live together in harmony and mutual affection.
於空而得空， 智者莫依行，
若當得於空， 彼惡過身見。
To grasp emptiness with an empty mind, A wise person does not rely on this. If one clings to emptiness as a gain, That fault is worse than clinging to a self.
依空拔除大無智聚故，智者莫依得空而行。若依得空而行，則於有身見人難治過之惡亦過之。以諸見行由空出離，若著空見彼不可治，以更無令出離故。
Since emptiness uproots the great mass of ignorance, the wise do not cling to emptiness as something to be attained. If one clings to emptiness as something to be attained, it becomes even harder to cure than the fault of clinging to a self. All wrong views are abandoned through emptiness—but if one becomes attached to the view of emptiness itself, that cannot be cured, because there is nothing further to free one from it.
掃塗與莊嚴， 及多種鼓樂，
香鬘等供具， 供養於支提。
Sweeping and decorating, And with various drums and music, With incense, garlands, and offerings, They honor the stupas.
於如來支提及形像所，掃地塗地、香鬘燒香末香、華蓋幢幡等莊嚴供養之具，當作供養，為得端正戒香自在故。貝笛箜篌腰鼓大鼓雷鼓拍手等，種種鼓樂供養，為得天耳故。
At the places where the Buddha’s relics or images are enshrined, sweep and clean the ground, offer fragrant garlands, incense, powdered incense, canopies, banners, and other adornments as offerings— this is done to attain the virtue of pure precepts and the fragrance of virtue.
Offer music with conch shells, flutes, harps, waist-drums, large drums, thunder-drums, hand-clapping, and all kinds of drums and instruments— this is done to attain the divine ear.
作種種燈輪， 供養支提舍，
施蓋及革屣， 騎乘車輿等。
They make various lamp wheels, To offer to the stupas and shrines. They give canopies and leather sandals, Carriages, mounts, and vehicles.
支提舍中，應以種種香油酥燈鬘等善作供養，為得佛眼故。布施傘蓋皮鞋象馬車輿乘等，為得菩薩無上神通乘不難故。
In the stupa, one should make excellent offerings with various fragrant oils, ghee lamps, and garlands, for the sake of attaining the Buddha's vision. Give umbrellas, canopies, leather shoes, elephants, horses, carriages, and vehicles, for the sake of attaining the unsurpassable, effortless spiritual vehicle of the bodhisattva.
專應喜樂法， 樂知信佛得，
喜樂給侍僧， 亦樂聞正法。
They should delight in the Dharma of joy, Rejoice in knowing the merit of trusting the Buddha, Take pleasure in serving the Sangha, And also find joy in hearing the true Dharma.
於中菩薩常應如是喜樂於法，莫喜五欲福樂。當知信佛所得之利，莫唯信樂見於色身。當於僧中以諸樂具常憙給侍，莫唯憙詣問訊而已。常憙聞法無有厭足，莫唯憙樂暫聞其語。
In this practice, the bodhisattva should always delight in the Dharma in this way, not in the pleasures of the five desires. You should understand the benefits gained from faith in the Buddha—do not merely take delight in seeing his physical form. In the Sangha, always joyfully offer support with various offerings, not merely delighting in paying brief visits. Always take joy in listening to the Dharma without ever growing weary, not merely delighting in hearing it spoken for a moment.
前世中不生， 現在中不住，
後際中不到， 如是觀諸法。
In the past, it never arose; In the present, it does not abide; In the future, it will not arrive— This is how to contemplate all phenomena.
因緣和合力故及無所從來故，前世中不生；念念破滅故及不住故，現在中不住；滅無餘故及無所至去故，後際中不到。應當如是觀察諸法。
好事與眾生， 不求彼好報，
當為獨忍苦， 不自偏受樂。
Do good for all beings, without seeking their favor in return. Be willing to endure hardship alone, and do not keep joy for yourself.
菩薩於諸眾生，當以好事而利樂之，自不希望彼等眾生利樂好事。及諸眾生有無量苦相，我獨為其忍受。我有樂具，與諸眾生受用為樂。
雖足大福報， 心不舉不喜，
雖貧如餓鬼， 亦不下不憂。
雖住大具足福報天中，其心不作喜之與舉。雖為餓鬼，貧窮破散逼惱此最難活，不應生下心亦復不應憂，何況人道貧窮破散。
若有已學者， 應極尊重之；
未學令入學， 不應生輕蔑。
若有已學眾生，於彼應作至極尊重。若未學者，應令彼等入學，亦不應輕蔑之。
戒具者恭敬， 破戒令入戒，
智具者親近， 愚者令住智。
戒具足人應當問訊，合掌向禮等而恭敬之，亦應為彼說持戒福。若破戒者應令入戒，亦應為彼說破戒罪。智具足者應當親近，亦應為彼顯智慧德。愚者應令住智，亦應為彼演愚癡過。
流轉苦多種， 生老死惡趣，
不怖此等畏， 當降魔惡智。
菩薩於流轉中流轉多種，生老死憂悲苦惱等、地獄畜生餓鬼阿修羅惡趣等，不應怖畏，唯當降伏惡魔惡智。
所有諸佛土， 摶聚諸功德，
為皆得彼故， 發願及精進。
十方無量諸佛國土，若佛土具足、若佛土莊嚴，若從諸佛菩薩聞、若自見之，彼皆摶聚殊勝功德，皆令彼等入到自佛土中。應當作如是願，隨所願即隨成就，亦應如是精勤修行。
恒於諸法中， 不取而行捨，
此為諸眾生， 受擔欲荷負。
以取故苦、不取故樂。作是念已，恒於諸法不取而捨。雖不取而捨，若此先時為趣菩提故，作願受擔眾生，未度者我當度、未脫者我當脫、未寂滅者我當寂滅。此應荷負，為諸眾生故。
正觀於諸法， 無我無我所，
亦勿捨大悲， 及以於大慈。
說諸法無所有，如夢如幻故。諸法無我，其無我所者觀無相故。如是以最勝義法觀此相時，然於眾生亦不捨大悲及以大慈。如是應當倍復稱量歎言奇哉。彼諸眾生癡闇所覆、著我我所，於此最勝義道法中而不覺知。我當何時令彼眾生於此最勝義道法中而得覺知？是為於眾生中不捨大悲及以大慈。
勝過諸供養， 以供佛世尊，
彼作何者是？ 所謂法供養。
若有以諸供具供養諸聲聞獨覺菩薩及佛世尊，所謂或以諸華香鬘末香燈輪供養、或以諸蓋幢幡供養、或以諸音樂等供養、或以諸藥美飲食等布施供養。若欲勝過彼諸供養，以供養佛。復何者是？答言所謂法供養。彼法供養復有何相？
若持菩薩藏， 及得陀羅尼，
入深法源底， 是為法供養。
於中若與菩薩藏相應，如來所說經等甚深明相、背諸世間，難得其底、難見微細，無著、了義，以總持經王印印之。不退轉因從六度生，善攝所攝順入助菩提法合正覺性，入諸大悲說於大慈，離眾魔見善說緣生，入無眾生、無命、無長養、無人，與空、無相、無願無作相應，坐於覺場轉於法輪，為天、龍、夜叉、乾闥婆之所讚歎，度在家泥，攝諸聖人，演說諸菩薩行，入法、義、辭、樂說之辯，震於無常、苦、無我等音聲之雷，怖諸外論見得之執，諸佛所歎，對治流轉、示涅槃樂。如是等經，若說若持觀察攝取，是名法供養。又法供養者，得不退墮，順行總持故。於空、無相、無願無作相應深法中，入至其底無動無疑，是名最勝義中法之供養。
應當依於義， 莫唯愛雜味，
於深法道中， 善入莫放逸。
又法供養者，若於法中思法行法，隨順緣生、離諸邊取之見，得無出無生忍入於無我，於因緣中無違無鬪無諍，離我我所。應當依義，莫愛馳逐雜飾句味。應當依智，莫依於識。依了義經，莫著不了義世俗言說。應當依法，莫取人見。應當隨順如實法行入無住處，善觀無明、行、識、名色、六入、觸、受、愛、取、有、生、老死憂悲苦惱困極，皆悉寂滅。如是觀緣生已，引出無盡，以愍念眾生故，不著諸見、不作放逸。若常如此，乃名無上法之供養。
如是此資糧， 恒沙等大劫，
出家及在家， 當得滿正覺。
如前所說資糧，於恒伽沙等量大劫中出家眾及在家眾菩薩乘者，多時滿願，得成正覺。
繫彼資糧頌， 為菩提思惟，
資糧義無闕， 能如在彼頌。
我今釋彼頌， 於義或增減，
善解頌義等， 賢智當忍之。
釋彼資糧頌， 我所作福善，
為流轉眾生， 當得正遍覺。
聖者龍樹所作《菩提資糧論》竟，我比丘自在解釋竟。
菩提資糧論卷第六