瑜伽論記 11.5

11.5

初解供養文分為二：初、明十種供養；後明六種增上意樂。前中復二：初明供佛，後類供法僧。前中有三：初問；次答；後結。答中，先列十門，後依門辨。十門之內，初二一對，謂供佛身及以制多，景云：設利羅者此翻名體，謂供養佛體，迦耶名身，舍利是稻穀，又佛弟子名舍利子者，應言奢利弗多，奢利是能言之鳥，母名奢利似其鳥故，弗多名子，今此奢字難噵，還云舍利子。言制多者，三藏云積聚，積聚塼石乃至金銀為佛塔故，由營造此佛塔故，能令自他積聚福業亦名積聚，於中或安舍利或不安舍利處俱是佛塔俱名制多，窣堵波者是高顯義，猶當此處浮圖義也，泰云：設利羅此云身，謂親供養如來色身，舍利者音訛也，窣堵波者此云供養處，舊云浮圖者音訛也，梵本云名勃陀，制多者此云高勝，謂勝上之處也，基云：設利羅是體即佛體，下文雖言供養色身，意供養真佛法身故言體，測云：依西方法多是安置佛舍利處曰制多，若僧祇律云有舍利處名之為塔，無舍利者名曰支提，次二現前不現前一對，次二自作教他一即前六種以財敬供養以為第七，即前七種，於多財事運廣大心名廣大供養，即前八種，淨心供養名為無染，上來九種是財供，第十正行是行供養。

In the initial explanation of offerings, the text is divided into two: first, it explains the ten kinds of offerings; later, it explains the six kinds of superior resolve. In the former, there are again two: first, it explains offerings to the Buddha, and later it analogizes offerings to the Dharma and Saṅgha. In the former, there are three: first, a question; next, an answer; and last, a conclusion. In the answer, it first lists the ten gates, and later analyzes them according to the gates. Within the ten gates, the first two form a pair: namely, making offerings to the Buddha's body and to caityas. Jing says: "Śarīra is translated here as essence (ti), referring to making offerings to the Buddha's essence; kāya means body; śāli is cereal grains. Furthermore, as for the Buddha's disciple named Śāriputra, it should be pronounced Śāriputra: śāri is a bird that can speak, and because his mother was named Śāri resembling that bird, and putra means son; now this sound śa being difficult to pronounce, he is still called Śāriputra. As for caitya, the Tripiṭaka Master says it means accumulation: accumulating bricks and stones or even gold and silver to make a stupa for the Buddha; because by building this stupa one causes oneself and others to accumulate meritorious karma, it is also called accumulation. Places therein whether enshrining relics or not enshrining relics are all Buddha-stupas and are all called caityas. Stūpa has the sense of high and prominent, equivalent to the meaning of fotu here." Tai says: "Śarīra is called 'body' here, meaning personally making offerings to the Tathāgata's form body; shali is a corrupt pronunciation. Stūpa is called here 'place of offering'; the old translation fotu is a corrupt pronunciation; the Sanskrit text calls it buddha. Caitya is translated here as 'lofty and supreme', meaning a supreme place." Ji says: "Śarīra is the essence, namely the Buddha's essence; although the text below speaks of offering to the form body, the intention is to make offerings to the true Buddha Dharmakāya, hence it says 'essence'." Ce says: "According to Western methods, places that mostly enshrine the Buddha's relics are called caityas; according to the Mahāsāṃghika Vinaya, a place with relics is called a stūpa, and one without relics is called a caitya." The next two, present and not present, form a pair; the next two, doing it oneself and having another do it, form a pair. Using material goods and reverent worship for the preceding six kinds constitutes the seventh; taking these preceding seven kinds, and generating a vast mind toward abundant material items, is called vast offering; taking these preceding eight kinds, making offerings with a pure mind is called undefiled. The preceding nine kinds are material offerings; the tenth, correct practice, is the offering of practice.