俱舍論記 18.169

18.169

「財施已說至自他大福」者，此即第三明法施。言體性者，如《婆沙》二十九出法供養體云「評曰：應作是說。若說法者語，若能發語心、心所法，若受者聞已生未曾有善巧覺慧，皆此自性。如是法供養，總用五蘊以為自性。」解云：准財施中出真施體，法亦應然，思之可知。言契經等者，等取律、論。故《集異門足論》第二云「法供養云何？答：素怛覽，或毘奈耶，或阿毘達磨。」又解：十二部經中舉初契經，等餘十一。言十二者，契經、應頌與記別，諷頌、自說及因緣，譬喻、本事并本生，方廣、希法兼論義。故《正理》四十四云「契經等者，等餘十一，即顯契經乃至論議。言契經者，謂能總攝容納隨順世俗、勝義堅實理言。如是契經是佛所說，或佛弟子佛許故說。言應頌者，謂以勝妙緝句言詞，隨述讚前契經所說。有說亦是不了義經。言記別者，謂隨餘問酬答辨析，如婆羅衍拏等中辨。或諸所有辨曾、當、現真實義言皆名記別。有說是佛諸了義經。言諷頌者，謂以勝妙緝句言詞，非隨述前而為讚詠，或二、三、四、五、六句等。言自說者，謂不因請，世尊欲令正法久住，覩希奇事悅意自說妙辨等流，如說此那伽由彼那伽等。言緣起者，謂說一切起說所由，多是調伏相應論道，彼由緣起之所顯故。言譬喻者，為令曉悟所說義宗，廣引多門比例開示，如長喻等契經所說。有說此是除諸菩薩，說餘本行能有所證示所作言。言本事者，謂說自昔展轉傳來，不顯說人談所說事。言本生者，謂說菩薩本所行行，或依過去事起諸言論，即由過去事言論究竟是名本事，如《曼馱多經》。若依現在事起諸言論，要由過去事言論究竟，是名本生，如《羅剎私經》。言方廣者，謂以正理廣辨諸法，以一切法性相眾多，非廣言詞不能辨故。亦名廣破，由此廣言能破極堅無知闇故。或名無比，由此廣言理趣幽博餘無比故。有說此廣辨大菩提資糧。言希法者，謂於此中唯說希奇出世間法，由此能正顯三乘希有故。有餘師說：辨三寶言，世所罕聞，故名希法。言論議者，謂於上說諸分義中，無倒顯示釋難決擇。有說：於經所說深義已見真者或餘智人，隨理辨釋，亦名論議。即此名曰磨怛理迦，釋餘經義時，此為本母故。此又名為阿毘達磨，以能現對諸法相故，無倒顯示諸法相故。如是所說十二分教，略說應知三藏所攝。言三藏者，一素怛纜藏、二毘奈耶藏、三阿毘達磨藏。」

Regarding "The giving of material goods has already been explained... great merit for oneself and others": this is the third [part], clarifying the giving of Dharma. Regarding "its intrinsic nature": as the Mahāvibhāṣā, fascicle 29, presents the intrinsic nature of the offering of Dharma: "Evaluation: It should be stated as follows: the speech of the Dharma speaker, the mind and mental factors capable of initiating that speech, and the unprecedented skillful awareness and wisdom generated in the recipient upon hearing it—all of these constitute its intrinsic nature. Thus, the offering of Dharma collectively takes the five aggregates as its intrinsic nature." Explanation: By analogy with the presentation of the true nature of giving within the giving of material goods, Dharma should also be like this; one can understand this upon reflection. Regarding "sūtras and so forth": "and so forth" includes the Vinaya and the Śāstras. Thus the Saṅgītiparyāya, fascicle 2, states: "What is the offering of Dharma? Answer: Sūtra, or Vinaya, or Abhidharma." Another explanation: from among the twelve divisions of scriptures, the first, sūtra, is mentioned, and the other eleven are included by "and so forth". The twelve are: sūtra, geya, vyākaraṇa, gāthā, udāna, nidāna, avadāna, itivṛttaka, jātaka, vaipulya, adbhutadharma, and upadeśa. Therefore the Nyāyānusāra, fascicle 44, states: "'Sūtras and so forth' includes the remaining eleven, thereby indicating sūtra up to upadeśa. 'Sūtra' refers to statements of solid, true principles that collectively subsume, contain, and accord with conventional and ultimate truth. Such sūtras are spoken by the Buddha, or spoken by the disciples of the Buddha with the Buddha's permission. 'Geya' refers to words and phrases strung together in an exquisite manner that follow upon and praise what was previously spoken in a sūtra. Some say it also refers to sūtras of provisional meaning. 'Vyākaraṇa' refers to answers and analyses following the questions of others, as analyzed in the Pārāyana and elsewhere; or all statements that distinguish the true meaning of the past, future, and present are called vyākaraṇa. Some say these are all the sūtras of definitive meaning spoken by the Buddha. 'Gāthā' refers to words and phrases strung together in an exquisite manner that do not follow upon what preceded them, serving as verses of praise, consisting of two, three, four, five, or six lines, etc. 'Udāna' refers to what is spoken without a request, when the World-Honoured One, wishing to cause the true Dharma to abide long, observes a marvelous occurrence and delightfully utters spontaneously as an outflow of exquisite eloquence, such as saying 'This nāga [is tamed] by that nāga,' and so forth. 'Nidāna' refers to stating all the reasons from which an utterance arose, which are mostly doctrinal discourses associated with the Vinaya, because they are revealed through their causal origins. 'Avadāna' refers to extensively citing many avenues and drawing analogies to make known and understand the central doctrinal points spoken, as spoken in sūtras such as the Dīrgha-upamā. Some say this refers to statements that, excluding the Bodhisattvas, show the deeds accomplished through which the past practices of others were able to bring about realization. 'Itivṛttaka' refers to speaking of what has been handed down successively from the past, without specifying the speaker when discussing the matter spoken of. 'Jātaka' refers to speaking of the past practices performed by the Bodhisattva, or raising discourses based on past events that are brought to completion precisely by past events—this is called an itivṛttaka, like the Māndhātṛ-sūtra; whereas if a discourse is raised based on present events and must be brought to completion through past events, this is called a jātaka, like the Rākṣasī-sūtra. 'Vaipulya' refers to extensively distinguishing phenomena by means of correct reasoning, because the characteristics and nature of all phenomena are manifold and cannot be distinguished without extensive words. It is also called 'extensive refutation', because through these extensive words the extremely dense darkness of ignorance can be broken. Or it is called 'incomparable', because the principle and scope of these extensive words are profound and broad, having no match elsewhere. Some say this extensively distinguishes the provisions for great bodhi. 'Adbhutadharma' refers to teaching exclusively marvelous, supramundane dharmas within this, because thereby the marvel of the three vehicles can be accurately revealed. Other masters say: statements distinguishing the Three Jewels are rarely heard in the world, hence they are called adbhutadharma. 'Upadeśa' refers to correctly revealing, resolving difficulties, and determining the meanings of the various divisions mentioned above. Some say: when those who have already seen the truth or other wise persons explain and interpret according to reason the profound meanings taught in the sūtras, this is also called upadeśa. This is precisely called the mātṛkā, because it serves as the matrix when interpreting the meanings of other sūtras. This is further called Abhidharma, because it can directly confront the characteristics of phenomena and display them without error. The twelve divisions of teachings thus spoken should be known, in brief, to be subsumed within the three piṭakas. The three piṭakas are: 1. the Sūtra-piṭaka, 2. the Vinaya-piṭaka, and 3. the Abhidharma-piṭaka."