道德品行的修持與佈施的修持相關。身為佛教徒，我們都 已領受各種不同的戒律和誓言。每當我們努力持守這些誓 願時，就是在供養三寶；每當我們斷除害他之心、培養利 他之心時，也是在供養三寶。

即使只做一次的頂禮，我們都應該思維其目的並非在成就 自己的利益、累積自己的福德，而是：無數的有情眾生因 業力而不斷流轉輪迴，他們對佛法沒有信心，以致受困其 中、不得解脫，我是為了他們而做這個頂禮。每當我們抱 持這樣的心態來做頂禮時，便是一種身的供養。

其次是語的供養，或說是語的佈施。即使只念一次的咒 語，都應該是為了一切眾生而念。舉例來說，每當持誦 「嗡瑪尼貝美吽」一次，就會出現一位觀音的化身來利益 眾生。因此，當我們懷著慈與悲，為了利益有情眾生，即使只是持誦一次咒語，它都會成為語的供養。

此外，每當我們宣說任何利益他人、激勵他人的話語，透過語言化解紛爭，或是為他人禪修時，也都是語的供養。

在所有我們能做的供養中，菩提心是最殊勝的。

The practice of ethics and morality is connected to the practice of generosity. As Buddhists we have all taken various vows and commitments, and every time we make effort to uphold these vows we make offerings to the Three Jewels. Whenever we abandon harming beings and cultivate benefitting beings, this too is making offerings to the Three Jewels.

Even if we are making one single prostration we should think not that we are accomplishing our own benefit or that we are accumulating merit for ourselves by doing this. But rather we should think that there are countless sentient beings who continue to wander in samsara through the force of their negative actions. These beings have no faith in the Dharma teachings, and thus they are bound, they lack freedom. It is for their sake that I make this prostration. When we prostrate with this mindset, then this too is the offering of the body.

Second is the offering, or generosity, or speech. If we recite even on mantra we should do so for the purpose of all beings. With each recitation of the mantra OM MANI PADME HUNG, for example, one emanation body of Chenrezig issues for the benefit of sentient beings. Therefore, when we have the mind of loving-kindness and compassion and we recite even one mantra for the purpose of sentient beings, then that becomes the offering of speech.

Also whenever we speak words that are beneficial or uplifting to others, or when we, through our own speech, bring together people who are in conflict, when we meditate for people, these are also the offerings of speech.

Of all kinds of offering we can make, bodhicitta is supreme.