俱舍論記 18.121

18.121

「一隨至施至故不別釋」者，答。隨至、怖畏、習先三施，如文別釋。昔得他物，今還施彼，名報恩施。今施彼物，希他返報，名求報施。希生彼天而行惠施，名希天施。要求美名而行惠施，名要名施。言第八施者，《正理》四十四云「為嚴心者，謂為引發信等聖財故行惠施。資助心者，謂欲滅除諸慳悋垢而行惠施。資瑜伽者，謂求定樂展轉生因而行惠施。謂由施故便得無悔，展轉乃至心一境性。得上義者，謂得涅槃。由初捨財，乃至展轉一切生死，皆能捨故。又行惠施是勝生因，依此能引發證涅槃法故（已上論文）。」宿舊師者，謂自部中宿舊諸師。又《正理》釋怖畏施云「謂覩災厄為令靜息而行惠施。」餘文可知。

Regarding "First, giving upon arrival... therefore they are not explained separately": this is the answer. Giving upon arrival, out of fear, and from past habituation are explained individually in the text. Giving back to someone today because one previously received goods from them is called giving to repay gratitude. Giving goods to another today in the hope that they will repay in turn is called giving seeking repayment. Giving in the hope of being born in that heaven is called giving seeking heaven. Giving with the desire for a good reputation is called giving seeking fame. Regarding the eighth giving, the Nyāyānusāra, fascicle 44, says: "'To adorn the mind' means practicing giving to generate noble wealth such as faith. 'To support the mind' means practicing giving desiring to eliminate the defilement of stinginess. 'To equip yoga' means practicing giving seeking the bliss of concentration as a succession of causes, for through giving one attains freedom from remorse, progressing in turn up to one-pointedness of mind. 'To attain the supreme aim' means attaining nirvāṇa, for from initial abandonment of wealth up to, in succession, all of saṃsāra, one can abandon everything. Moreover, practicing giving is the cause of superior birth, and relying on this one can generate the dharmas that realize nirvāṇa (above is the text of the treatise)." "Ancient masters" refers to the senior masters within our own school. Furthermore, the Nyāyānusāra explains giving out of fear: "It means practicing giving to pacify and quell disasters upon seeing them." The rest of the text can be understood.