大乘義章 14.25

14.25

十種供養，出《地持》論。十名是何？一身供養、二支提供養、三現前供養、四不現前供養、五自作供養、六他作供養、七財物供養、八勝供養、九無染供養、十至處道供養。十中初二，所供差別，於佛色身而設供養名身供養，供佛靈廟名支提供養。依《僧祇律》，有舍利者名為塔婆，無舍利者說為支提，《地持論》中通名支提。次二約就時處分別。門別雖二，隨事分三：一現前供養，面對佛身及與支提而設供養。二不現前供養，於不現前佛及支提廣設供養。三共現前不現前供養，現前供養佛及支提，并供不現佛及支提。現前供養得大大功德；不現供養得大大功德，境界寬廣故；共現前不現前者得最大大功德。次二就其供人分別。門別雖二，隨事分三：一自作供養，自身供養佛及支提。二他作供養，有小財物不依懈怠，教化施作。三自他供養，彼此同為。自作供養得大功德；教化供養得大大功德；自他供養得最大大功德。次二一對心事分別。以己財事而為供養，名財物供養。財有三種：一資具供養，謂衣食等；二敬具供養，謂香華等；三嚴具供養，謂餘一切寶莊嚴等。以殊勝心為前供養，名勝供養。勝心有三：一專精解心，善解施設種種供養；二純淨信心，信佛德重理合供養；三迴向心，求佛心中而設供養。後二一對就行分別。供行離過，名無染供養。無染有二，如《地持》說：一心無染，離一切過；二財物無染，離非法過。供行順果，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。此至處道供養，《維摩經》中名法供養。《地論》之中名行供養，於中有三：一財物供養，為至處道；二隨喜供養，為至處道；三修行供養，為至處道。於佛供養既有此十，於法僧類亦同然。供養法十者：一供養法，供佛所說理教行法；二供養經卷；餘八如上。供僧十者：一供養僧，謂供一切三乘聖眾；二支提供養，供三乘眾形像塔廟。又供聖僧及凡夫僧，亦得分二。餘八同前（此一門竟）。

The ten kinds of offering derive from the *Bodhisattvabhūmi* (*Dichi lun*). What are the ten names? First, offering to the body; second, offering to caityas; third, offering directly present; fourth, offering not directly present; fifth, offering made by oneself; sixth, offering made by others; seventh, offering of material wealth; eighth, superior offering; ninth, undefiled offering; tenth, offering of the path that reaches the destination. Among the ten, the first two are distinguished by the object of offering: setting forth offerings to the Buddha's physical body is called offering to the body; making offerings to the Buddha's spiritual shrines is called offering to caityas. According to the *Mahāsāṃghika-vinaya*, that which has relics is called a stūpa, and that which has no relics is said to be a caitya; in the *Bodhisattvabhūmi* they are universally named caityas. The next two are differentiated according to time and place. Although the headings are two, according to the matters they divide into three: 1. Offering directly present: setting forth offerings face-to-face before the Buddha's body and caityas; 2. Offering not directly present: extensively setting forth offerings to Buddhas and caityas that are not directly present; 3. Offering both directly present and not directly present: making offerings directly present to Buddhas and caityas, as well as to those not directly present. Offering directly present attains vastly great merit; offering not directly present attains vastly great merit because the scope of the objective realm is broad; offering both directly present and not directly present attains the most vastly great merit. The next two are differentiated according to the person making the offering. Although the headings are two, according to the matters they divide into three: 1. Offering made by oneself: one's own person makes offerings to Buddhas and caityas; 2. Offering made by others: possessing modest wealth and, without relying on indolence, encouraging and transforming others to perform giving; 3. Offering by both oneself and others: both parties perform it together. Offering made by oneself attains great merit; offering by transforming others attains vastly great merit; offering by both oneself and others attains the most vastly great merit. The next two are a pair differentiated according to mind and material matter. Making offerings with one's own material wealth is called the offering of material wealth. Material wealth is of three kinds: 1. Offering of requisites, meaning clothing, food, and so forth; 2. Offering of articles of veneration, meaning incense, flowers, and so forth; 3. Offering of ornaments, meaning all other precious adornments and so forth. Performing the aforementioned offerings with an extraordinary mind is called superior offering. The superior mind is of three kinds: 1. Mind of devoted and precise understanding, skillfully understanding and arranging various offerings; 2. Mind of pure faith, believing that the Buddha's virtues are weighty and in principle deserve offerings; 3. Mind of dedication, setting forth offerings with the mind seeking Buddhahood. The latter two are a pair differentiated according to practice. When the practice of offering is free from faults, it is called undefiled offering. Undefiledness is of two kinds, as the *Bodhisattvabhūmi* states: first, the mind is undefiled, being free from all faults; second, the material wealth is undefiled, being free from the fault of unlawful means. When the practice of offering accords with the fruit, it is called the offering of the path that reaches the destination. The fruit of Buddhahood is the destination to be reached; the practice of offering capable of reaching that destination is called the path that reaches the destination. This offering of the path that reaches the destination is called the offering of Dharma in the *Vimalakīrti-nirdeśa*. In the *Daśabhūmikā-śāstra* it is called the offering of practice, within which there are three kinds: 1. Offering of material wealth as the path that reaches the destination; 2. Offering of rejoicing as the path that reaches the destination; 3. Offering of cultivating practice as the path that reaches the destination. Since there are these ten with respect to offering to the Buddha, it is likewise so with respect to the Dharma and the Saṅgha. The ten for offering to the Dharma are: 1. Offering to the Dharma: offering to the dharmas of principle, teaching, and practice expounded by the Buddha; 2. Offering to sūtra scrolls; the remaining eight are as above. The ten for offering to the Saṅgha are: 1. Offering to the Saṅgha, meaning offering to all the holy assemblies of the three vehicles; 2. Offering to caityas: offering to images, stūpas, and shrines of the assemblies of the three vehicles. Furthermore, offering to the holy Saṅgha and ordinary-person Saṅgha can also be divided into two. The remaining eight are the same as before (here ends this first section).