---
title: "優婆塞戒經 · 17 供養三寶品"
description: "优婆塞戒经由北凉时期天竺三藏法师昙无谶翻译。此经是大乘佛教重要经典，专为在家居士（优婆塞、优婆夷）所说。内容核心是阐述在家菩萨如何修持戒律，涵盖从三皈五戒到六度四摄的广大行愿，详细指导居士如何在世俗生活中实践佛法、自利利他。该经明确了居士发菩提心、受持菩萨戒的可行性与重要性，为大乘居士佛教奠定了坚实的理论基础，在汉传佛教中具有崇高地位，是居士修学菩萨道的根本依止经典。"
url: "https://rushiwowen.co/en/r/cme3uv44800e3k0043jpzojyx"
---

### 優婆塞戒經供養三寶品第十七

> Chapter 17: Making Offerings to the Three Jewels

善生言：「世尊！菩薩已受優婆塞戒，復當云何供養三寶？」

> Good Life asked, "World-Honored One! When a Bodhisattva has already received the Upāsaka Precepts, how should they further make offerings to the Three Jewels?"

「善男子！世間福田凡有三種：一、報恩田，二、功德田，三、貧窮田。報恩田者，所謂父母、師長、和上。功德田者：從得煖法乃至得阿耨多羅三藐三菩提。貧窮田者：一切窮苦困厄之人。如來世尊是二種福田：一者、報恩田，二、功德田。法亦如是，是二種田。眾僧三種：一、報恩田，二、功德田，三、貧窮田。以是因緣，菩薩已受優婆塞戒，應當至心勤供養三寶。

> Good man! There are three kinds of fields of merit in the world: first, the field of gratitude; second, the field of virtue; and third, the field of the poor. The field of gratitude refers to one's parents, teachers, and masters. The field of virtue extends from attaining the warmth of practice up to achieving Complete Enlightenment. The field of the poor refers to all those who are destitute, suffering, and in dire straits. The Thus Come One, the World-Honored One, embodies two kinds of fields: the field of gratitude and the field of virtue. The Dharma likewise constitutes these two fields. The Sangha encompasses all three: the field of gratitude, the field of virtue, and the field of the poor. For this reason, once a bodhisattva has received the precepts of a lay practitioner, they should sincerely and diligently make offerings to the Three Jewels.

「善男子！如來即是一切法藏，是故智者應當至心勤心供養生身、滅身、形像、塔廟！若於空野無塔像處，常當繫念，尊重讚歎，若自力作，若勸人作；見人作時，心生歡喜，如其自有功德力者，要當廣教眾多之人而共作之。既供養已，於己身中莫生輕想，於三寶所亦應如是。凡所供養，不使人作，不為勝他，作時不悔，心不愁惱，合掌讚歎，恭敬尊重。若以一錢至無量寶，若以一綖至無量綖，若以一花至無量花，若以一香至無量香，若以一偈讚至無量偈讚，若以一禮至無量禮，若遶一匝至無量匝，若一時中乃至無量時，若自獨作，若共人作。善男子！若能如是至心供養佛、法、僧者，若我現在及涅槃後，等無差別。

> Good man! The Tathagata is the treasury of all teachings. Therefore, the wise should sincerely and diligently make offerings to the Buddha's living body, his body after passing away, his images, and stupas! When in desolate places where no stupa or image exists, one should constantly keep the Buddha in mind, honor and praise him. Whether one does this oneself or encourages others to do so, and when seeing others do it, one should rejoice. If one has the power of merit, one should broadly teach many people to do this together. After making offerings, do not think lightly of yourself, and likewise toward the Three Jewels. In all offerings, do not have others do it for you, do not seek to surpass others, do not regret while doing it, and do not be troubled in heart. Fold your hands in praise, with reverence and respect. Whether offering from one coin to immeasurable treasures, from one thread to immeasurable threads, from one flower to immeasurable flowers, from one incense to immeasurable incense, from one verse of praise to immeasurable verses, from one bow to immeasurable bows, from one circumambulation to immeasurable circumambulations, from one moment to immeasurable moments — whether done alone or together with others. Good man! If one can thus sincerely make offerings to the Buddha, Dharma, and Sangha, whether I am present now or after my parinirvana, the merit is equal without distinction.

「見塔廟時，應以金、銀、銅、鐵、繩鎖、幡蓋、伎樂、香油、燈明而供養之。若見鳥獸踐蹋毀壞，要當塗治掃除令淨；暴風、水、火之所壞處，亦當自治——自若無力，當勸人治——或以金、銀、銅、鐵、土、木。若有塵土，灑掃除拂，若有垢污，以香水洗。若作寶塔及作寶像，作訖當以種種幡、蓋、香、花奉上。若無真寶力不能辦，次以土木而造成之，成訖亦當幡、蓋、香、花、種種伎樂而供養之。若是塔中草木不淨、鳥獸死尸及其糞穢、萎花臭爛，悉當除去；蛇、鼠孔穴，當塞治之。銅像、木像、石像、泥像，金、銀、琉璃、頗梨等像，常當洗治，任力香塗。隨力造作種種瓔珞，乃至猶如轉輪聖王塔。精舍內當以香塗。若白土泥作塔像已，當以琉璃、頗梨、真珠、綾絹、綵錦、鈴磬、繩鎖而供養之。畫佛像時，綵中不雜膠乳、雞子，應以種種花貫、散花、妙紼、明鏡、末香、塗香、散香、燒香、種種伎樂歌舞供養。如晝，夜亦如是；如夜，晝亦如是。不如外道燒酥、大麥而供養之，終不以酥塗塔像身，亦不乳洗。不應造作半身佛像；若有形像身不具足，當密覆藏，勸人令治，治已具足，然後顯示。見像毀壞，應當至心供養恭敬，如完無別。如是供養要身自作，若自無力，當為他使，亦勸他人令佐助之。

> When you see a stupa or temple, you should make offerings of gold, silver, copper, iron, ropes, banners, canopies, music, fragrant oil, and lamps. If you see that birds or animals have trampled or damaged it, you should repair, clean, and purify it. If wind, storms, water, or fire have caused damage, you should also repair it yourself—if you lack the strength, urge others to repair it—using gold, silver, copper, iron, earth, or wood. If there is dust, sprinkle water and sweep it clean; if there is grime, wash it with fragrant water. If you build a jeweled stupa or a jeweled image, when finished, offer various banners, canopies, incense, and flowers. If you cannot afford real jewels, use earth or wood to construct it instead, and once completed, still offer banners, canopies, incense, flowers, and various music as tribute. If within the stupa there are weeds, dirt, dead birds or animals, their droppings, or withered and rotting flowers, all should be removed. Any holes or burrows made by snakes or rats should be sealed and repaired. Bronze images, wooden images, stone images, clay images, and images of gold, silver, lapis lazuli, or crystal should always be cleaned and polished, and anointed with fragrance as your means allow. According to your ability, craft various ornaments, even as magnificent as those of a Wheel-Turning Sage King's stupa. The shrine room should be anointed with fragrance. Once you have made a stupa or image from white clay or mud, you should adorn it with lapis lazuli, crystal, pearls, silk, brocade, bells, chimes, and cords as offerings. When painting a Buddha image, do not mix glue, milk, or eggs into the colors. Instead, offer various flower garlands, scattered flowers, fine cloth, bright mirrors, powdered incense, paste incense, scattered incense, burning incense, and all kinds of music, song, and dance. As in the day, so at night; as at night, so in the day. Do not follow the heretics who burn butter and barley as offerings, nor ever smear butter on stupas or images, nor wash them with milk. You should not create half-body Buddha images. If there is an image with an incomplete body, keep it covered and hidden, urge others to repair it, and only when it is fully restored should it be displayed. If you see a damaged image, you should sincerely make offerings and pay respects to it as if it were perfectly intact. Such offerings should be made with your own hands. If you lack the strength, have others act on your behalf, and encourage others to help as well.

「若人能以四天下寶供養如來，有人直以種種功德尊重讚歎，至心恭敬，是二福德等無差別。所謂如來身心具足：身有微妙三十二相、八十種好，具足大力，心有十力、四無所畏、大悲、三念、五智三昧、三種法門、十一種空、觀十二緣智、無量禪定，具足七智，已能度到六波羅蜜岸。若人能以如是等法讚歎佛者，是人則名真供養佛。

> If someone were to offer treasures from all over the world to the Buddha, while another person simply praises Him with various virtues, showing deep respect and sincerity, the merit from both actions would be exactly the same. Why? Because the Buddha's body and mind are both perfectly complete: His body possesses the thirty-two marks of excellence and eighty noble characteristics, endowed with great strength; His mind possesses the ten powers, the four kinds of fearlessness, great compassion, the three kinds of mindfulness, the five wisdoms of meditative absorption, the three gates of liberation, the eleven aspects of emptiness, the wisdom of contemplating the twelve links of dependent origination, countless states of meditative concentration, the seven kinds of wisdom, and He has already reached the far shore of the six perfections. If a person can praise the Buddha with such teachings, that person is truly offering to the Buddha.

「云何名為供養於法？善男子！若能供養十二部經，名供養法。云何供養十二部經？若能至心信樂、受持、讀誦、解說、如說而行，既自為己，復勸人行，是名供養十二部經。若能書寫十二部經，既書寫已，種種供養，如供養佛，唯除洗浴。若有供養、受持、讀誦如是經者，是則名為供養法也。供養法時，如供養佛。又復有法，謂菩薩一根，辟支佛人三根、三諦，若信是者，名供養法。若有供養發菩提心受持戒者出家之人、向須陀洹至阿羅漢果，名供養僧。若有人能如是供養佛、法、僧寶，當知是人終不遠離十方如來，常與諸佛行住坐臥。善男子！若有人能如說多少供養如是三福田者，當知是人於無量世多受利益。

> What is meant by making offerings to the Dharma? Good man! If one can make offerings to the twelve divisions of the scriptures, this is called making offerings to the Dharma. How does one make offerings to the twelve divisions of the scriptures? If one can with wholehearted faith and joy accept, uphold, recite, explain, and practice accordingly—doing so for oneself and also encouraging others to do the same—this is called making offerings to the twelve divisions of the scriptures. If one can copy out the twelve divisions of the scriptures, and after copying them, make various offerings to them just as one would offer to the Buddha, except for bathing, then this is also called making offerings to the Dharma. If one makes offerings, upholds, and recites such scriptures, this is called making offerings to the Dharma. When making offerings to the Dharma, one should do so as if offering to the Buddha. Furthermore, there is another aspect of the Dharma: the single faculty of a Bodhisattva, the three faculties and three truths of a Pratyekabuddha. If one has faith in these, this is called making offerings to the Dharma. If one makes offerings to those who have awakened the Bodhi mind and uphold the precepts—whether renunciants or those progressing from Stream-Enterer to Arhat—this is called making offerings to the Sangha. If a person can make offerings to the Buddha, Dharma, and Sangha treasures in this way, know that such a person will never be far from the Tathagatas of the ten directions and will always dwell, walk, sit, and lie down alongside the Buddhas. Good man! If a person can make offerings to these three fields of merit to whatever extent they are able, know that this person will receive great benefits for countless lifetimes.

「善男子！菩薩二種：一者、在家，二者、出家。出家菩薩供養三寶，是不為難；在家供養，是乃為難。何以故？在家之人多惡因緣所纏繞故。」

> "Good man! There are two kinds of Bodhisattvas: one is the householder, and the other is the renunciant. For a renunciant Bodhisattva, making offerings to the Three Jewels is not difficult; for a householder, making offerings is truly difficult. Why? Because those who live at home are entangled by many unfavorable conditions."

## 優婆塞戒經卷第三

> Ugraparipṛcchā Sūtra, Fascicle 3