勸發菩提心集 2.54

2.54

准四十四，菩薩有十種供養：一設利羅供養、二制多供養、三現前供養、四不現前供養、五自作供養、六教他供養、七財敬供養、八廣大供養、九無染供養、十正行供養。於如來所，發起六種增上意樂：一者無上大功德田增上意樂、二無上有大恩德、三者一切有情中尊、四者如鄔曇妙華極難值遇、五獨一出現、六者一切世出世間功德圓滿一切義依增上意樂。依《大莊嚴論》，有八種供養如來：一依供養、二物、三緣起、四迴向、五因、六智、七田、八依止。頌云：「現前不現前，衣服飲食等，深起善淨心，為滿於二聚，常願生佛世，三輪不分別，成熟諸眾生，最後十一種。」現前不現者，謂依供養，依於現在及過、未世諸佛而供養故。衣服飲食等者，謂物供養，以衣服等而供養故。深起善淨心者，謂緣起供養，以深淨心而供養故。為滿於二聚者，謂迴向供養，為滿福智二種而供養故。常願生佛世者，謂因供養，由有宿願，願生佛世，令我有益不虛供養故。三輪不分別者，謂智供養，設供、受供、供具三事不可得故。成熟諸眾生者，謂田供養，眾生為田，教彼供養，令種善根故。最後十一種者，謂依止供養。此有十一種：一者依止物，由依財物，而供養故；二者依止思惟，由依味思惟隨喜思惟，悕望思惟故；三者依止信，由信大乘發菩提心故；四者願，由發弘誓願故；五者依止悲，由憐愍眾生故；六者依止忍，由難行能行故；七者依止行，由諸波羅蜜故；八者依止正念，由如法不倒故；九者依止正見，由如實覺了故；十者依止解脫，由聲聞煩惱滅故；十一者依止真實，由得大菩提故。

According to [fascicle] forty-four, a bodhisattva has ten kinds of offerings: first, offering to relics (śarīra); second, offering to caityas; third, offering directly present; fourth, offering not directly present; fifth, offering made by oneself; sixth, offering made by instructing others; seventh, offering of material wealth and reverence; eighth, vast offering; ninth, offering free of defilement; and tenth, offering of correct practice. Toward the Tathāgata, one gives rise to six kinds of superior resolve: first, superior resolve [regarding him as] the supreme field of great merit; second, [regarding him as having] supreme and great kindness and virtue; third, [regarding him as] the most venerated among all sentient beings; fourth, [regarding him as] extremely difficult to encounter, like the wondrous udumbara flower; fifth, [regarding him as] appearing alone and unequalled; and sixth, superior resolve [regarding him as] complete in all mundane and supramundane merits, the support for all aims. According to the Mahāyānasūtrālaṃkāra, there are eight kinds of offerings to the Tathāgata: first, offering of basis; second, [offering of] things; third, [offering of] dependent arising; fourth, [offering of] dedication; fifth, [offering of] causes; sixth, [offering of] knowledge; seventh, [offering of] the field; and eighth, offering of reliance. The verse says: / Present and not present, / Clothing, food, and drink, / Deeply arousing a pure and wholesome mind, / In order to fulfill the two collections, / Always wishing to be born in an era with a Buddha, / Without discrimination regarding the three wheels, / Maturing all sentient beings, / And finally the eleven kinds. / "Present and not present" refers to the offering of basis, because the offering is made based upon the Buddhas of the present, past, and future. "Clothing, food, and drink" refers to the offering of things, because the offering is made with clothing and the like. "Deeply arousing a pure and wholesome mind" refers to the offering of dependent arising, because the offering is made with a deeply pure mind. "In order to fulfill the two collections" refers to the offering of dedication, because the offering is made in order to fulfill the two kinds [of collections]: merit and knowledge. "Always wishing to be born in an era with a Buddha" refers to the offering of causes, because due to past vows one wishes to be born in an era with a Buddha, so that one gains benefit and does not make offerings in vain. "Without discrimination regarding the three wheels" refers to the offering of knowledge, because the three things—the one who offers, the one who receives the offering, and the offering implements—are ungraspable. "Maturing all sentient beings" refers to the offering of the field, because sentient beings serve as the field, and one instructs them to make offerings so as to cause them to plant wholesome roots. "Finally the eleven kinds" refers to the offering of reliance. This has eleven kinds: first, relying on material things, because one makes offerings on the basis of material goods; second, relying on thought, because one makes offerings on the basis of thought of joy, thought of rejoicing, and thought of aspiration; third, relying on faith, because one has faith in the Great Vehicle and arouses bodhicitta; fourth, relying on vows, because one makes vast vows; fifth, relying on compassion, because one pities sentient beings; sixth, relying on patience, because one is able to practice what is difficult to practice; seventh, relying on practice, because of the various pāramitās; eighth, relying on correct mindfulness, because one is in accord with the Dharma and unerring; ninth, relying on correct view, because one comprehends in accord with reality; tenth, relying on liberation, because the afflictions of the śrāvakas are extinguished; and eleventh, relying on the real, because one attains great bodhi.