法華義疏 11.207

11.207

十種供養者：一、身供養；二、支提；三、現前；四、不現前；五、自作；六、他作；七、財物；八、勝心；九、無染；十、至處道。初二約所供養差別，於佛身供養名身供養，供養佛靈塔廟名支提供養。依《僧祇律》，有舍利名塔婆，無舍利名支提。《地持》云「莫問有無皆名支提」，《明了論》云「支提此云淨處也」。次兩約時處分為二，隨事分三。現前供養者，面對佛身及支提供養也。不現前供養者，於不現前佛及支提廣設供養也。此約時處分二。隨事分三者餘二如前，第三亦現前不現前供養，現前供養佛及支提，及不現前供養佛及支提。此三供養得三品功德，現前供養得大功德，不現前供養得大大功德，以境界廣故，亦現前不現前供養得最大大功德也。次二能供養人分別為二，隨事分三：一、自作供養，謂自身供養佛及支提；二、他作供養，有少財不敢懈怠，教他施作供養；三、自他共供養，彼此同為也。自作供養得大功德，教他作得大大功德，自他共供養得最大大功德。次兩一對，心、事分別，以己財事而為供養，名財供養，有三：一、資具，謂衣食等；二、敬具供養，謂華香等；三、莊嚴具，謂一切寶物等。次以殊勝心供養名勝供養，勝心為三：一、專精解心善解施設種種供養；二、純淨心信佛德重而設供養；三、迴向心求佛心中而設供養。後二供養就行分別，行離過失名無染供養，無染有二：一、心無染，離一切過；二、財無染，離非法財也。供養之行順果，名至處道供養，佛果是其所至之處，供養之行能至彼處名至處道。《維摩經》名「法供養」，《地持論》名「行供養」。於此中有三：一、財供養為至處道；二、隨喜供養為至處道；三、修行供養為至處道。於佛既十，法、僧略同也。精撿藥王具足十供養也。

Regarding the ten kinds of offering: first, bodily offering; second, caitya; third, in the presence; fourth, not in the presence; fifth, performed by oneself; sixth, performed by others; seventh, material goods; eighth, superior resolve; ninth, untainted; tenth, the path reaching the state. The first two are distinguished according to that which is offered to: making offerings to the Buddha's body is called 'bodily offering'; making offerings to the Buddha's numinous stūpas and shrines is called 'caitya offering'. According to the Mahāsaṃghika-vinaya, that which possesses relics is called a stūpa, while that which lacks relics is called a caitya. The Bodhisattvabhūmi says, 'Regardless of whether relics are present or not, all are called caitya.' The Vinayamātṛkā says, 'Caitya here is translated as "pure place".' The next two are divided into two according to time and place, and into three according to the activity. 'Offering in the presence' means making offerings face-to-face with the Buddha's body and caityas. 'Offering not in the presence' means extensively arranging offerings to the Buddha and caityas when not face-to-face. This is the division into two according to time and place. As for the division into three according to the activity, the remaining two are as above, and the third is 'offering both in the presence and not in the presence', which means making offerings to the Buddha and caityas in their presence, as well as making offerings to the Buddha and caityas not in their presence. These three offerings attain three grades of merit: offering in the presence attains great merit; offering not in the presence attains immensely great merit because the sphere of objects is vast; offering both in the presence and not in the presence attains the greatest and most immense merit. The next two are distinguished into two according to the agent making the offering, and into three according to the activity: first, offering made by oneself, meaning that one makes offerings oneself to the Buddha and caityas; second, offering made by others, meaning that possessing little wealth and not daring to be negligent, one instructs others to give and make offerings; third, offering made jointly by oneself and others, where both parties do so together. Making offerings oneself attains great merit; instructing others to do so attains immensely great merit; joint offering by oneself and others attains the greatest and most immense merit. The next two form a pair, distinguished by mind and activity: making offerings with one's own material goods is called 'material offering', which has three types: first, requisites, namely clothing, food, and so forth; second, articles of veneration, namely flowers, incense, and so forth; third, articles of adornment, namely all kinds of jewels, and so forth. Next, making offerings with an extraordinary mind is called 'superior offering'. The superior resolve is threefold: first, a mind of focused discernment, which skillfully understands how to arrange various kinds of offerings; second, a pure mind, which arranges offerings with faith in the weighty virtue of the Buddha; third, a mind of dedication, which arranges offerings seeking the Buddha's state of mind. The last two offerings are distinguished according to practice. Practice free from faults is called 'untainted offering'. Being untainted has two aspects: first, the mind is untainted, being free from all faults; second, the material goods are untainted, being free from illicit goods. When the practice of offering accords with the fruition, it is called 'offering of the path reaching the state'. The Buddha-fruit is the state to which it reaches; because the practice of offering is able to reach that state, it is called the 'path reaching the state'. In the Vimalakīrtinirdeśa Sūtra it is called 'Dharma offering', and in the Bodhisattvabhūmi it is called 'practice offering'. Within this there are three types: first, material offering as the path reaching the state; second, offering of rejoicing in accord as the path reaching the state; third, offering of cultivation of practice as the path reaching the state. Since there are ten with respect to the Buddha, those with respect to the Dharma and Saṅgha are roughly the same. Careful examination shows that Bhaiṣajyarāja completely fulfills the ten offerings.