俱舍論疏 18.169

18.169

「論曰至自他大福」，釋無倒無染成法施。《正理論》云「若能如實為諸有情，以無染心辨契經等，令生正解，名為法施。說如實言，顯法施主於契經等解無顛倒。說無染言，顯法施主不希利養恭敬、名譽。不爾，便為自他俱損。」「契經等」者，等餘十一，即顯契經乃至論議。《婆沙》二十九出法供養體云「評曰：應作是說，若說法語，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。」又釋財供養體云「評曰：應作是說，若所捨財、若能捨財者身語二業，若能發彼心、心所法，若受者受已諸根大種造色增長，皆此自性。此與法供養意同。」今詳意論法施、財施，法供養、財供養，義有少別。應檢《婆沙》財、法施文。《正理論》云「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，如波羅衍拏等中辨，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，示所化言。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《邏剎私經》。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智暗故。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，即此名曰摩怛理迦，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。如是三藏差別云何？未種善根、未欣勝義，令種、欣故，為說契經。已種、已欣，令熟相續作所作故，為說調伏。已熟、已作，令悟解脫正方便故，為說對法。或以廣、略清妙文詞，綴緝雜染及清淨法，令易解了，名為契經。宣說修行尸羅軌則淨命方便，名為調伏。善能顯示諸契經中深義趣言，名為對法。或依增上心、戒、慧學所興論道，如其次第，名為契經、調伏、對法。或素怛纜藏是力等流，以諸經中所說義理，畢竟無有能屈伏故。毘奈耶藏是大悲等流，辨說尸羅濟惡趣故。阿毘達磨藏是無畏等流，真法相中能善安立，問答決擇無所畏故。」如是等類三藏不同，《毘婆沙》中已廣分別。

On the treatise passage from "The treatise says" to "great merit for oneself and others": This explains that being non-erroneous and non-defiled constitutes the gift of Dharma. The Nyāyānusāra states: "If one can expound the sūtras and the like for sentient beings in accordance with reality with a non-defiled mind, causing them to generate correct understanding, this is called the gift of Dharma. Saying 'in accordance with reality' shows that the giver of Dharma has no inverted understanding of the sūtras and the like. Saying 'non-defiled' shows that the giver of Dharma does not hope for material gain, offerings, reverence, or renown. If it were not so, it would be detrimental to both oneself and others." As for "sūtras and the like", "and the like" refers to the remaining eleven [branches of teaching], that is, indicating sūtras up to upadeśas. The Vibhāṣā, fascicle 29, presents the intrinsic nature of the offering of Dharma, stating: "Evaluation: It should be stated thus: the spoken words of the Dharma, the mind and mental factors capable of emitting the words, and the unprecedented skillful awareness and wisdom generated in the recipient upon hearing—all these are its intrinsic nature. Such an offering of Dharma takes the five skandhas in their entirety as its intrinsic nature." It also explains the intrinsic nature of the offering of material goods, stating: "Evaluation: It should be stated thus: the material goods relinquished, the two karmas of body and speech of the person capable of relinquishing them, the mind and mental factors capable of initiating them, and the sense faculties, great elements, and derived matter of the recipient that increase after receiving them—all these are its intrinsic nature. This has the same sense as the offering of Dharma." Considering it carefully now, the meanings of the gift of Dharma, gift of material goods, offering of Dharma, and offering of material goods differ slightly. One should consult the text on the gifts of material goods and Dharma in the Vibhāṣā. The Nyāyānusāra states: "As for sūtras (sūtra), it means speech containing firm and solid principles that comprehensively gathers, accommodates, and accords with the conventional and the ultimate. Such sūtras are spoken by the Buddha, or spoken by disciples of the Buddha with the Buddha's permission. As for metrical summaries (geya), it refers to phrasing with supremely wondrous woven sentences that re-states and praises what was spoken in the preceding sūtra. Some say it also refers to sūtras of implicit meaning (neyārtha). As for prophecies (vyākaraṇa), it refers to answering and analyzing in accordance with questions from others, as analyzed in the Pārāyaṇa and the like, or any words that analyze the real meaning of the past, future, and present—all are called prophecies. Some say these are all the Buddha's sūtras of definitive meaning (nītārtha). As for chants (gāthā), it refers to praising and reciting with supremely wondrous woven sentences without merely re-stating what preceded, consisting of two, three, four, five, or six lines, and so forth. As for spontaneous utterances (udāna), it refers to when the World-Honoured One, without being requested, desiring to make the true Dharma abide long, beholds a marvelous matter and joyfully speaks spontaneously as an outflow of wondrous eloquence, such as saying 'this nāga, because of that nāga', and so forth. As for conditioned narratives (nidāna), it refers to explaining the reasons and origins for all discourses, which are mostly doctrinal discussions associated with the Vinaya, because they are revealed through their origins. As for parables (avadāna), in order to lead to understanding the main tenet of what is being explained, analogies are broadly adduced across many categories to open up and reveal it, as explained in sūtras such as the 'Great Parable'. Some say this refers to words showing those to be converted, excluding bodhisattvas, that explain the former practices of others capable of attaining realization. As for ancient narratives (itivṛttaka), it refers to explaining what has been transmitted successively from ancient times, narrating the events spoken of without revealing the speaker. As for birth stories (jātaka), it refers to explaining the practices formerly undertaken by the bodhisattva; or, discourses that arise based on past events and conclude through past events are called ancient narratives, such as the Māndhātṛ-sūtra. If a discourse arises based on present events and must conclude through past events, it is called a birth story, such as the Rākṣasī-sūtra. As for extensive discourses (vaipulya), it refers to extensively analyzing all phenomena through correct reasoning, because the natures and characteristics of all phenomena are numerous and cannot be analyzed without extensive words. It is also called 'extensive refutation', because these extensive words can shatter the extremely dense darkness of ignorance. Or it is called 'incomparable', because the principles of these extensive words are profound and vast, with nothing else comparable. Some say this extensively analyzes the provisions for great bodhi. As for marvelous phenomena (adbhutadharma), it refers to solely explaining marvelous, supramundane phenomena herein, because this can correctly reveal the rarity of the three vehicles. Other masters say: words analyzing the Three Jewels are rarely heard in the world, hence they are called marvelous phenomena. As for treatises (upadeśa), it refers to explaining and resolving difficulties, correctly revealing the meanings of the various divisions explained above. Some say it is the analytical explanation according with reason by those who have already seen the truth or by other wise persons regarding the profound meanings spoken in the sūtras. It is also called treatise; this is called mātṛkā, because it serves as the matrix when interpreting the meanings of other sūtras. It is also called Abhidharma, because it can directly confront the characteristics of phenomena, and because it reveals the characteristics of phenomena without inversion. These twelve divisions of teachings that have been explained should be known, in brief, to be subsumed under the Three Piṭakas. As for the Three Piṭakas: first, the Sūtrapiṭaka; second, the Vinayapiṭaka; third, the Abhidharmapiṭaka. What are the distinctions among these Three Piṭakas? For those who have not yet planted wholesome roots and do not yet delight in the ultimate truth, the sūtras are spoken to cause them to plant them and delight in it. For those who have already planted them and already delight in it, the Vinaya is spoken to ripen their mental continuum and cause them to do what is to be done. For those who are already ripened and have done [what is to be done], the Abhidharma is spoken to cause them to awaken to the correct means of liberation. Or, weaving together defiled and pure phenomena with extensive or concise, pure and wondrous words to make them easy to understand is called the sūtra. Proclaiming the rules of practicing śīla and the means of pure livelihood is called the Vinaya. Skillfully showing the profound meanings and intentions within the various sūtras is called the Abhidharma. Or, the doctrinal discourses initiated based on the trainings in higher mind, higher morality, and higher wisdom are, in respective order, called the Sūtra, Vinaya, and Abhidharma. Or, the Sūtrapiṭaka is the outflow of [the Tathāgata's] powers, because the principles explained in the various sūtras can never be overcome. The Vinayapiṭaka is the outflow of great compassion, because explaining śīla delivers [sentient beings] from evil destinies. The Abhidharmapiṭaka is the outflow of fearlessness, because it is skillfully established within the characteristics of real phenomena, and is fearless in questioning, answering, and resolving." Variations of the Three Piṭakas of such kinds have already been broadly differentiated in the Vibhāṣā.