大乘莊嚴經論 供養品
供養如來，真身在心，不在物
擺上香花飲食，就是供養嗎？這一品說，那只是最淺的一層。
本論開出供養如來的「八種」，細看便知：真正擺出『東西』的，只有「物供養」一種；其餘七種——通供三世佛、以淨信心供、為圓福智而供、教眾生同來種善根……講的全是「心」。所以供品好比一層殼，那幾層心才是裡頭的核：殼可以很薄，核卻可以很厚。判一場供養是高是下，也不看供品多寡，只看有沒有『我慢』——放下我慢、供而不執，縱供得少，也如一滴水投入大海，與佛的功德同其廣大。
而最上的供養，本論答得明白：是又信、又深、又巧、能與眾聖和合的那一顆心。
香花飲食，不過是這顆心借來顯現自己的一個由頭。且看這「八種」，如何一層層揭開供養的真意。
Offering to the Tathāgata: the true offering lies in the mind, not in the thing
Set out incense, flowers, food and drink — is that what offering is? This chapter says: that is only the shallowest layer.
The treatise lays out eight kinds of offering to the Tathāgata, and a close look tells the tale: of the eight, only one — "offering by thing" — actually sets out any thing; the other seven — making offering to the Buddhas of all three times, offering with a pure mind of faith, offering to fulfill the stores of merit and wisdom, teaching sentient beings to come and plant wholesome roots along with you — all speak of the mind. The offering-substance, then, is like an outer shell, and those several layers of mind are the kernel within: the shell may be very thin, yet the kernel may be very thick. And to judge whether an offering is high or low, one looks not at how much is offered but only at whether there is the conceit of self — set down the conceit of self, offer without grasping, and though little be offered, it is like a single drop of water cast into the great sea, as vast as the Buddha's own qualities.
As for the supreme offering, the treatise answers plainly: it is that one mind which is at once faithful, deep, skillful, and able to be in harmony with the host of noble ones.
Incense, flowers, food and drink are no more than an occasion the mind borrows to show itself forth. Now watch how these "eight kinds" lift, layer by layer, the true meaning of offering.
〔釋〕已說業所聚集諸行，未說供養如來。此供養，今當說。
【偈】
依物緣迴向， 因智田依止，
如是八供養， 供養諸如來。
〔釋〕略說供養如來有八種。何謂為八？一者依供養、二者物供養、三者緣起供養、四者迴向供養、五者因供養、六者智供養、七者田供養、八者依止供養。問：此八義云何？
【偈】
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。
〔釋〕此二偈八句，顯示前八義應知。現前不現前者，謂依供養，依現在及過去未來諸佛而供養故。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，以深淨信心而供養故。為滿於二聚者，謂迴向供養，為滿福智二聚而供養故。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。此依止有十一種：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、希望思惟故。三者依止信，由信大乘發菩提心故。四者依止願，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。問：供養種差別云何？
【偈】
因果及內外， 麁細與大小，
亦遠近差別， 是名供養種。
〔釋〕世等差別為供養種差別。彼過去為因、現在為果，現在為因、未來為果，如是因果謂去來今應知。內者，自供養。外者，令他供養。麁者，利供養。細者，隨順供養。小者，劣供養。大者，勝供養。有慢者為劣，無慢者為勝，三輪不分別故。遠者，欲後時供養。近者，即今時供養。復次隔世供養者為遠，無間供養者為近。復次發願於未來欲供養者為遠，發願於現在即供養者為近。問：何等供養如來為最上供養？
【偈】
供養諸如來， 最上由自意，
信心通方便， 和合五勝故。
〔釋〕五種自意供養如來，應知此供養為最上供養。何謂為五？一者淨信、二者深心、三者神通、四者方便、五者和合。淨信者，於大乘法說供養處生淨信故。深心者，此心有九種：一味心、二隨喜心、三希望心、四無厭心、五廣大心、六勝喜心、七勝利心、八無染心、九善淨心，此九心如修諸波羅蜜中說。神通者，謂依虛空藏等諸三摩提故。方便者，謂無分別智方便攝故。和合者，謂一切諸大菩薩和合一果入一切果故。供養品究竟。
The canonical text stands in Chinese only. This edition renders the essence, the plain reading, the exposition and the apparatus into English — never the sūtra itself. Switch to 漢讀本 or 並行雙語 above to read it.
「供養如來」一品·以「八供養」為綱（其架構與前度攝品『八無上』相應），續說供養之種差別、與『五自意』之最上供養。
說完了業所聚集的諸行，還未說「供養如來」，今當說。
依物緣迴向，因智田依止， 如是八供養，供養諸如來。
略說供養如來有「八種」：一依供養、二物供養、三緣起供養、四迴向供養、五因供養、六智供養、七田供養、八依止供養。〔問〕這八義是什麼？
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。
這二偈八句，依次顯示前面那八義，應當了知。
- 『現前不現前』者，是說「依供養」——依現在世以及過去、未來的諸佛而供養。
- 『衣服飲食等』者，是說「物供養」——以衣服、飲食等物而供養。
- 『深起善淨心』者，是說「緣起供養」——以深厚的清淨信心而供養。
- 『為滿於二聚』者，是說「迴向供養」——為了圓滿福、智二聚而供養。
- 『常願生佛世』者，是說「因供養」——由於有宿世的願，願生在有佛之世、令我得益，使這供養不致空虛。
- 『三輪不分別』者，是說「智供養」——施供的人、受供的人、供具這三件事都不可得。
- 『成熟諸眾生』者，是說「田供養」——以眾生為「田」，教他供養、令他種下善根。
- 『最後十一種』者，是說「依止供養」。這「依止」有十一種：
- 依止「物」——由依著財物而供養。
- 依止「思惟」——由依著味思惟、隨喜思惟、希望思惟（對供養境的玩味、隨喜、希願）。
- 依止「信」——由信大乘而發菩提心。
- 依止「願」——由發弘大的誓願。
- 依止「悲」——由憐愍眾生。
- 依止「忍」——由難行而能行。
- 依止「行」——由修諸波羅蜜。
- 依止「正念」——由如法而不顛倒。
- 依止「正見」——由如實而覺了。
- 依止「解脫」——由聲聞（所斷的）煩惱已滅。
- 依止「真實」——由證得大菩提。
〔問〕供養的種類差別是怎樣？
因果及內外，麁細與大小， 亦遠近差別，是名供養種。
以「世」等的差別，作為供養的種類差別：
- 那過去為因、現在為果，現在為因、未來為果——像這樣的『因果』，是說過去、未來、現在三世，應當了知。
- 『內』者，是自己供養。『外』者，是教令他人供養。
- 『麁』者，是利供養（以財利之物而供）。『細』者，是隨順供養（隨順法而供）。
- 『小』者，是劣供養。『大』者，是勝供養——有我慢的人所作為劣，無我慢的人所作為勝，因為（無慢者）施供、受供、供具三輪不分別。
- 『遠』者，是想要在後時才供養。『近』者，是就在此時供養。又，隔了一世才供養的為「遠」，無間（當下相續不隔）供養的為「近」。又，發願在未來才想供養的為「遠」，發願在現在就供養的為「近」。
〔問〕什麼樣的供養如來，是「最上供養」？
供養諸如來，最上由自意， 信心通方便，和合五勝故。
以「五種自意」而供養如來，當知這供養是最上供養。哪五種？一者淨信、二者深心、三者神通、四者方便、五者和合。
- 『淨信』者，是於大乘法所說的供養處，生起清淨的信。
- 『深心』者，這心有九種：一味心、二隨喜心、三希望心、四無厭心、五廣大心、六勝喜心、七勝利心、八無染心、九善淨心——這九心如同在「修諸波羅蜜」中所說。
- 『神通』者，是說依著虛空藏等諸三摩提（種種三昧定）。
- 『方便』者，是說由無分別智的方便所攝持。
- 『和合』者，是說一切諸大菩薩和合於一果、又入於一切果。
（供養品到此為止。）
A single chapter on "offering to the Tathāgata," organized around the eight kinds of offering (whose framework answers to the "eight unsurpassables" of the preceding chapter on the Perfections and the Means of Gathering, 度攝品). It goes on to state the kinds into which offering is divided, and then the supreme offering, made by the five self-intentions.
Having stated the various practices that action gathers together, the text has not yet stated the offering to the Tathāgata; this is now to be stated.
By reliance, by thing, by conditioned origination, and by dedication; by cause, by wisdom, by field, and by support: such are the eight offerings, whereby one makes offering to all the Tathāgatas.
Stated in brief, offering to the Tathāgata is of eight kinds: first, offering by reliance; second, offering by thing; third, offering by conditioned origination; fourth, offering by dedication; fifth, offering by cause; sixth, offering by wisdom; seventh, offering by field; eighth, offering by support. 〔Question〕 What are these eight meanings?
Present and not present; robes, food, and the like; deeply rousing a good, pure mind, for the fulfilling of the two stores; ever vowing to be born in a Buddha's age; the three spheres undiscriminated; ripening all sentient beings; and last, the eleven kinds.
These two verses, eight lines in all, display in order the eight meanings stated above; this should be known.
- "Present and not present" states offering by reliance — making offering in reliance upon the Buddhas of the present, and of the past and future as well.
- "Robes, food, and the like" states offering by thing — making offering with such things as robes and food.
- "Deeply rousing a good, pure mind" states offering by conditioned origination — making offering with a deep and pure mind of faith.
- "For the fulfilling of the two stores" states offering by dedication — making offering in order to fulfill the two stores of merit and wisdom (福智二聚, puṇya-jñāna-saṃbhāra).
- "Ever vowing to be born in a Buddha's age" states offering by cause — because, having a vow from a former life, one vows to be born in an age when a Buddha is present so that it may benefit oneself, and so the offering is not made in vain.
- "The three spheres undiscriminated" states offering by wisdom — because the three matters of the one who gives the offering, the one who receives it, and the offering-substance itself are all unobtainable (三輪, the three spheres).
- "Ripening all sentient beings" states offering by field — because, taking sentient beings as the "field," one teaches them to make offering and causes them to plant wholesome roots.
- "And last, the eleven kinds" states offering by support. This "support" is of eleven kinds:
- Support of thing — making offering in reliance upon material goods.
- Support of reflection — in reliance upon savoring reflection, sympathetic-rejoicing reflection, and aspiring reflection (relishing, rejoicing in, and aspiring toward the object of offering).
- Support of faith — arousing the mind of awakening (菩提心, bodhicitta) through faith in the great vehicle.
- Support of vow — through making a vast and mighty vow.
- Support of compassion — through tender concern for sentient beings.
- Support of patience — through being able to do what is hard to do.
- Support of practice — through the several perfections (諸波羅蜜, pāramitā).
- Support of right mindfulness — through being in accord with the Dharma and not inverted.
- Support of right view — through awakening to things as they truly are.
- Support of liberation — because the afflictions of the listener (聲聞, śrāvaka) are extinguished.
- Support of the real — through gaining the great awakening.
〔Question〕 What are the kinds into which offering is divided?
By cause and fruit, and by inner and outer, by coarse and fine, and by great and small, and by the difference of far and near: these are named the kinds of offering.
The kinds of offering are marked off by such differences as those of "time":
- What is past being the cause and what is present the fruit; what is present being the cause and what is future the fruit — such cause and fruit states the three times, past, future, and present; this should be known.
- "Inner" is offering made oneself. "Outer" is causing another to make offering.
- "Coarse" is offering by material goods (making offering with things of material profit). "Fine" is offering by conformity (making offering in conformity with the Dharma).
- "Small" is inferior offering. "Great" is superior offering — what is done by one who has the conceit of self is inferior, and what is done by one without the conceit of self is superior, because for the latter the three spheres — giver, receiver, and offering-substance — are undiscriminated.
- "Far" is wishing to make offering only at a later time. "Near" is making offering at this very time. Again: making offering across an interval of one lifetime is "far," and making offering without interval (continuous here and now, unbroken) is "near." Again: vowing to make offering in the future is "far," and vowing to make offering in the present is "near."
〔Question〕 What manner of offering to the Tathāgata is the supreme offering?
One makes offering to all the Tathāgatas — supreme, by one's own intention: faith of mind, supernormal power, and skillful means, harmonized: because of these five excellences.
Making offering to the Tathāgata by the five self-intentions — know that this offering is the supreme offering. Which five? First, pure faith; second, deep mind; third, supernormal power; fourth, skillful means; fifth, harmony.
- "Pure faith" is giving rise to pure faith toward the domain of offering as it is spoken of in the Dharma of the great vehicle.
- "Deep mind" — this mind has nine kinds: first, the mind of savoring; second, the mind of sympathetic rejoicing; third, the mind of aspiration; fourth, the mind that does not weary; fifth, the vast and great mind; sixth, the mind of surpassing joy; seventh, the mind of surpassing benefit; eighth, the undefiled mind; ninth, the good and pure mind — these nine minds are as stated under "cultivating the several perfections."
- "Supernormal power" states the reliance upon such concentrations (三摩提, samādhi) as that of Ākāśagarbha (虛空藏, the "Womb of Empty Space").
- "Skillful means" states being sustained by the skillful means of non-conceptual knowledge (無分別智, nirvikalpa-jñāna).
- "Harmony" states that all the great bodhisattvas are harmonized within a single fruit and, further, enter into all fruits.
(Here the chapter on Offering ends.)
度攝品說了自度的六度、攝人的四攝；這一品轉來說一件看似尋常、實則大有深意的事——「供養如來」。一般人想到供養，就是擺上香花飲食；本論卻開出『八種供養』，把這件事的層次一層層揭開，最後點出：最上的供養，根本不在供品上。
一、八種供養：供品之外的七層心
本論說供養如來有八種：依、物、緣起、迴向、因、智、田、依止。細看就會發現一樁要緊事——這八種裡，真正擺出『東西』的只有「物供養」一種（衣服、飲食等），其餘七種講的全是「心」：
- 依供養——心裡通供三世（過去、現在、未來）一切佛；
- 緣起供養——以深淨的信心去供；
- 迴向供養——為圓滿福智二聚而供；
- 因供養——帶著『願生佛世、好讓我得益』的宿願去供；
- 智供養——供的時候，『我、佛、供品』三者都不執實；
- 田供養——把眾生當作福田，教他們也來供養、種善根；
- 依止供養——依著物、思惟、信、願、悲、忍、行、正念、正見、解脫、真實這十一種而供。
可見供養的真身在『心』，不在『物』。 供品好比一層殼，那七層心才是裡頭的核；殼可以很薄（一花一果），核卻可以很厚。一個人縱供不起金山，只要這幾層心在，就是上好的供養。這層意思，《維摩詰所說經·法供養品》一語道破——天人對月蓋言：「法之供養勝諸供養。」擺出的物，到底只是物；真能上供於佛的，是那顆解法、行法的心。
二、最要緊的兩種：智供養與田供養
八種裡，有兩種最堪玩味。 其一是「智供養」——「三輪不分別」：供的時候，連『我在供養、供養的是佛、供的是這些東西』這三件事都不執為實有。供了，卻像不曾供——心上不記這份功。 這是把般若的『無所得』用到了供養上：不是冷淡，是不黏著；正因不黏著，這供養才乾淨、才無量。 其二是「田供養」——『以眾生為田』：菩薩不只自己供，還教眾生一起供、替他們在心田裡種下善根。這是把『供養』也變成了度生——一個人的香花，引出許多人的善根，像在田裡撒下種子，會自己生長、結實。供養到這一步，已和利他打成一片。
三、供養的高下：有慢為劣，無慢為勝
本論又說供養有種種「差別」（因果、內外、麁細、大小、遠近）。其中「大小」一項最發人深省——判一場供養是「劣」是「勝」，不看供品多寡，看有沒有『我慢』：帶著『我供養了、我了不起』之慢的，縱供得多也是「劣供養」；放下我慢、三輪不分別的，縱供得少也是「勝供養」。 這正是〔疏借喻〕《阿闍世王授決經》『貧女一燈』所演的：阿闍世王以百斛麻油然燈供佛，巍巍無量；一貧窮老母只乞得兩錢，買得少許膏，於佛前然一燈，卻自誓「若我後世得道如佛，膏當通夕光明不消」。天曉，王所然燈或滅或盡，「老母所然一燈，光明特朗殊勝諸燈」，目連舉袈裟扇之、引隨藍風吹之而燈更盛。王不解，問何以己供多而老母供少反得授決，祇婆答得分明：「王所作雖多，心不專一，不如此母注心於佛也。」物多物少不是關鍵，『心專不專』才是。 可再借一滴水入海來體會：一滴水擺在掌心，再亮也只是一滴；可一旦投入大海，它就與整個海一樣廣闊。帶著我慢的大供，是掌心那滴水；放下我慢的小供，是投進大海的那滴——小，卻與佛的功德海同其廣大。
四、最上的供養：五自意
那麼，怎樣供養如來才是「最上」？本論答得明白：不在供品，在「五種自意」——淨信（對大乘所說的供養之理，生清淨的信）、深心（味、隨喜、希望、無厭、廣大、勝喜、勝利、無染、善淨九種心）、神通（依虛空藏等定）、方便（無分別智所攝）、和合（與一切大菩薩和合一果、入一切果）。 五者合起來，說的還是同一件事：最上的供養，是一顆又信、又深、又通、又巧、又能與眾聖和合的『心』。 香花飲食，不過是這顆心借來顯現自己的一個由頭罷了。
結：真正的供養，在心不在物
通看全品，供養品講的是：供養如來有八種，而其中真正擺出『東西』的只一種，其餘七種都是「心」；最要緊的是「智供養」（供而不執）與「田供養」（教眾生同種善根）；判供養高下不看多寡、只看有無我慢；而最上的供養，是『五自意』那一顆又信又深又巧的心。
一句話收束：真正的供養在心不在物——供品如殼、心如核，三輪不分別則一滴入海、與佛德同廣；最上的供養，從來不是擺得多滿的供桌，而是擺供桌的那顆心有多淨。
The Chapter on the Perfections and the Means of Gathering spoke of the six perfections by which one delivers oneself and the four means of gathering by which one gathers others; this chapter turns to something that looks ordinary yet carries great depth — making offering to the Tathāgata. When ordinary people think of offering, they think of setting out incense, flowers, and food; but the treatise opens up "eight kinds of offering," lifting the layers of this act one by one, and finally points out: the supreme offering does not lie in the offered things at all.
I. The eight kinds of offering: the seven layers of mind beyond the offered things
The treatise says that offering to the Tathāgata has eight kinds: by reliance, by thing, by conditioned origination, by dedication, by cause, by wisdom, by field, and by support. Look closely and one crucial thing appears — among these eight, only one, the "offering of things" (clothing, food, and the like), actually sets out any "objects"; the other seven all speak of "mind":
- Offering by reliance — within the mind one offers universally to all the Buddhas of the three times (past, present, and future);
- Offering by conditioned origination — one offers with a mind of deep and pure faith;
- Offering by dedication — one offers so as to fulfill the two stores of merit and wisdom;
- Offering by cause — one offers carrying the past vow "may I be born in a Buddha's age, that I may gain benefit";
- Offering by wisdom — in offering, one grasps none of the three, "I, the Buddha, and the offered thing," as real;
- Offering by field — one takes sentient beings as a field of merit, teaching them too to come and make offering and to plant roots of good;
- Offering by support — one offers in reliance on these eleven: on things, on reflection, on faith, on vow, on compassion, on patience, on practice, on right mindfulness, on right view, on liberation, and on reality.
So the true body of offering lies in "mind," not in "things." The offered thing is like an outer husk, and those seven layers of mind are the kernel within; the husk may be very thin (a single flower, a single fruit), yet the kernel may be very thick. Even one who could never afford a mountain of gold, if these several layers of mind are present, is making an offering of the finest kind. This very meaning is spoken in a single word by the Vimalakīrti Sūtra, Chapter on the Offering of Dharma, where a god says to Prince Moon-Canopy: "The offering of Dharma surpasses all offerings." The thing set out is, after all, only a thing; what can truly be offered up to the Buddha is the mind that understands the Dharma and practices the Dharma.
II. The two that matter most: the offering by wisdom and the offering by field
Among the eight, two are the most worth pondering.
The first is the "offering by wisdom" — "no discrimination in the three spheres": in offering, one does not grasp even these three matters, "I am making the offering, what is offered to is the Buddha, and what is offered are these things," as truly existent. One has offered, yet as though one had never offered — the mind keeps no record of the merit. This applies the "nothing to be attained" of prajñā to offering: it is not coldness, but non-attachment; and just because there is no attachment, this offering is clean, and immeasurable.
The second is the "offering by field" — "taking sentient beings as a field": the bodhisattva does not merely offer for himself, but also teaches sentient beings to offer together, planting roots of good for them in the field of the mind. This turns "offering" itself into the delivering of beings — one person's incense and flowers draws forth the roots of good in many others, like sowing seeds in a field, which grow and bear fruit of themselves. Offering carried to this point has become one with the benefiting of others.
III. The high and the low of offering: with conceit it is inferior, without conceit it is superior
The treatise further says that offering has various "varieties" (cause and fruit, inner and outer, coarse and fine, great and small, far and near). Among them the item "great and small" is the most thought-provoking — to judge whether an offering is "inferior" or "superior," one does not look at whether the offered things are many or few, but at whether there is "self-conceit": one who offers carrying the conceit "I have made an offering, how remarkable I am," even offering much, makes an "inferior offering"; one who lays down self-conceit and makes no discrimination in the three spheres, even offering little, makes a "superior offering."
This is exactly what is played out by the 〔exposition-borrowed simile〕 of the "poor woman's single lamp" in the Sūtra on the Prophecy Conferred upon King Ajātaśatru: King Ajātaśatru lit lamps offered to the Buddha with a hundred bushels of sesame oil, towering and measureless; a poor old woman could only beg two coins, with which she bought a little tallow and lit a single lamp before the Buddha, yet she vowed for herself, "If in a future life I attain the Way as the Buddha has, may this tallow keep its light burning through the whole night without fading." When dawn came, the king's lamps had either gone out or burned dry, but "the single lamp lit by the old woman shone with a light especially bright, surpassing all the other lamps"; Maudgalyāyana raised his robe to fan it, and drew the whirlwind gale to blow upon it, yet the lamp only blazed the stronger. The king, uncomprehending, asked how it was that he had offered much and the old woman had offered little, yet she had received the prophecy; and Jīvaka answered plainly: "Though what the king did was much, his mind was not single; it does not match this mother's fixing of her mind upon the Buddha." Whether the things are many or few is not the crux; whether the "mind is single or not" is.
One may also borrow a single drop of water entering the ocean to feel this: a drop of water set in the palm, however bright, is only a drop; but once cast into the great ocean, it is as vast as the whole ocean. A great offering carrying self-conceit is that drop of water in the palm; a small offering with self-conceit laid down is the drop cast into the ocean — small, yet as vast as the very ocean of the Buddha's qualities.
IV. The supreme offering: the five intentions of one's own
Then, how must one make offering to the Tathāgata for it to be "supreme"? The treatise answers clearly: not in the offered things, but in the "five kinds of intention of one's own" — pure faith (giving rise to pure faith in the principle of offering that the Great Vehicle teaches), profound mind (nine minds: relishing, sympathetic rejoicing, aspiration, tirelessness, vastness, surpassing joy, surpassing benefit, non-defilement, and thorough purity), supernormal power (in reliance on the Ākāśagarbha and other concentrations), skillful means (embraced by non-conceptual knowledge), and harmonious union (uniting with all the great bodhisattvas in one fruit, entering all fruits).
The five together say, in the end, one and the same thing: the supreme offering is a "mind" that is at once faithful, profound, penetrating, skillful, and able to unite harmoniously with the assembly of the noble ones. Incense and flowers, food and drink, are no more than an occasion this mind borrows to make itself manifest.
Conclusion: the true offering lies in the mind, not in the things
Seen whole, the Chapter on Offering teaches this: offering to the Tathāgata has eight kinds, and among them only one actually sets out "objects," while the other seven are all "mind"; the two that matter most are the "offering by wisdom" (offering without grasping) and the "offering by field" (teaching sentient beings to plant roots of good together); in judging the high and low of offering one looks not at quantity but only at whether there is self-conceit; and the supreme offering is that mind of the "five intentions of one's own," at once faithful, profound, and skillful.
To close in a phrase: the true offering lies in the mind, not in the things — the offered thing is a husk, the mind is the kernel; when there is no discrimination in the three spheres, then a single drop enters the ocean, as vast as the Buddha's qualities; and the supreme offering was never the altar heaped high, but how pure the mind is that heaps the altar.
考據Apparatus
一 科判定位
供養品居脊樑第十八，承度攝品（『已說業所聚集諸行，未說供養如來，今當說』）。短品五頌，立八供養 → 供養種差別 → 五自意最上供養。
二 譯名對校（本論無別譯·與玄奘系同義對列）
| 本品（波羅頗譯） | 玄奘系同義 | 說 |
|---|---|---|
| 供養 | 供養（pūjā） | 供養如來 |
| 三輪 | 施供·受供·供具 | 智供養所不分別 |
| 二聚 | 福·智二資糧 | 迴向供養所滿 |
| 虛空藏（三摩提） | 虛空藏定 | 神通供養所依 |
三 義之所立（眼）
本品立供養如來之全式：
- 八供養：依（現·過·未諸佛）·物（衣食等）·緣起（深淨信）·迴向（滿二聚）·因（宿願生佛世）·智（三輪不分別）·田（眾生為田·教令種善根）·依止（十一種）。
- 供養種差別：因果（去·來·今）·內外（自·令他）·麁細（利·隨順）·小大（有慢劣·無慢勝〔三輪不分別〕）·遠近（後時·即今）。
- 五自意最上供養：淨信·深心（九心）·神通·方便·和合——以此供養為最上。 要旨：供養之勝在智供養三輪不分別、田供養成熟眾生，而最上在自意（信·心·通·方便·和合）。系內承用：度攝品「八無上」（依·類·緣·迴向·因·智·田·依止——與本品八供養框架幾同）· 瑜伽·菩薩地（供養）。
四 徵引（系內）
本品釋無別引契經立證；其『深心九心』明云「如修諸波羅蜜中說」（度攝品五依止·心依止六心／供養九心互見）。
五 名相（首見·義）
- 八供養：依·物·緣起·迴向·因·智·田·依止。
- 三輪：施供者·受供者·供具；智供養則三事不可得。
- 二聚：福·智；迴向供養所滿。
- 依止（供養）十一種：物·思惟·信·願·悲·忍·行·正念·正見·解脫·真實。
- 供養種：因果·內外·麁細·小大·遠近。
- 五自意：淨信·深心·神通·方便·和合。深心九心：味·隨喜·希望·無厭·廣大·勝喜·勝利·無染·善淨。
六 譬喻
- 田（田供養）：以眾生為田，教其供養、令種善根——農田之喻，潔淨。
義疏借喻坐實（非本論自有）
義疏為助開解所引之他經譬喻／經證，本論無此文；坐實出處如下，與本論自有諸喻區別，並錄以對等底料。
- 〔法之供養勝諸供養〕：《維摩詰所說經·法供養品》T14n0475 卷下 0556b14–b15—「法之供養勝諸供養。」義疏用於〔§一 八種供養·釋『供養真身在心不在物』〕。
- 〔貧女一燈〕：《阿闍世王授決經》T14n0509 卷一 0777b08–b11、0777b26–b28—「若我後世得道如佛，膏當通夕光明不消」「老母所然一燈，光明特朗殊勝諸燈」；祇婆答王問曰：「王所作雖多，心不專一，不如此母注心於佛也。」義疏用於〔§三 供養高下·釋『有慢為劣、無慢為勝』『心專不專』〕。
七 互讀
- 度攝品：「八無上」（依·類·緣·迴向·因·智·田·依止）與本品「八供養」框架幾同·「九心」互見——宜並讀。
- 瑜伽·菩薩地（供養）。
八 校本定位
本品 T31n1604 0634b08–0635a06（供養品究竟·短品五頌）。
I. Doctrinal-structural placement (科判定位)
The Chapter on Offering stands eighteenth along the spine; it follows upon the Chapter on the Perfections and the Means of Gathering (「已說業所聚集諸行，未說供養如來，今當說」 ["having spoken of the practices that accumulate action, we have not yet spoken of offering to the Tathāgata; that shall now be told"]). It is a short chapter of five verses, and it sets out the eightfold offering → the differentiation of the kinds of offering → the supreme offering by way of one's own five mental dispositions.
II. Cross-translation collation (譯名對校 · this treatise has no separate rendering; set out alongside the synonymous Xuanzang-lineage terms)
| This chapter (Prabhākaramitra's rendering) | Xuanzang-lineage synonym | Note |
|---|---|---|
| 供養 [offering] | 供養（pūjā）[offering] | offering to the Tathāgata |
| 三輪 [the three spheres] | 施供·受供·供具 [the giver of the offering · the receiver of the offering · the thing offered] | that which the wisdom-offering does not conceptualize |
| 二聚 [the two stores] | 福·智二資糧 [the two provisions, merit and wisdom] | that which the dedication-offering fulfils |
| 虛空藏（三摩提）[the Ākāśagarbha (虛空藏) concentration] | 虛空藏定 [the Ākāśagarbha concentration] | that on which the supernormal-power offering depends |
III. What the chapter establishes (義之所立 · the eye)
This chapter establishes the complete pattern of offering to the Tathāgata:
- The eightfold offering: by reliance (the buddhas present, past, and future) · by thing (garments, food, and the like) · by conditioned origination (deep and pure faith) · by dedication (fulfilling the two stores) · by cause (the past vow to be born in the age of a buddha) · by wisdom (the three spheres not conceptualized) · by field (sentient beings as the field · teaching them to sow the roots of good) · by support (the eleven kinds).
- The differentiation of the kinds of offering: cause-and-fruit (past · future · present) · inner-and-outer (self · causing others) · coarse-and-fine (material · conforming) · small-and-great (with conceit and inferior · without conceit and superior 〔the three spheres not conceptualized〕) · far-and-near (at a later time · at this very moment).
- The supreme offering by way of one's own five mental dispositions: pure faith · profound mind (the nine minds) · supernormal power · skilful means · concord — by these is the offering made supreme.
The gist: the excellence of offering lies in the wisdom-offering's not conceptualizing the three spheres, and the field-offering's maturing of sentient beings, while the supreme lies in one's own mental disposition (faith · mind · power · means · concord). Intra-system inheritance: the Chapter on the Perfections and the Means of Gathering, "the eight unsurpassables" (reliance · class · condition · dedication · cause · wisdom · field · support — nearly identical in frame to this chapter's eightfold offering) · the Yogācārabhūmi, Bodhisattva-stage (offering).
IV. Citations (徵引 · intra-system)
This chapter's commentary establishes no separate scriptural citation as its warrant; for its "nine minds of the profound mind" it states plainly 「如修諸波羅蜜中說」 ["as is told within the cultivation of the perfections"] (the five reliances of the Chapter on the Perfections and the Means of Gathering · the six minds of the mind-reliance / the nine minds of offering being cross-references of one another).
V. Terms (名相 · first-occurrence · meaning)
- 八供養 [the eightfold offering]: reliance · thing · conditioned origination · dedication · cause · wisdom · field · support.
- 三輪 [the three spheres]: the giver of the offering · the receiver of the offering · the thing offered; in the wisdom-offering these three matters are unobtainable.
- 二聚 [the two stores]: merit · wisdom; that which the dedication-offering fulfils.
- 依止（供養）十一種 [the eleven kinds of support (in offering)]: thing · reflection · faith · vow · compassion · patience · practice · right mindfulness · right view · liberation · reality.
- 供養種 [the kinds of offering]: cause-and-fruit · inner-and-outer · coarse-and-fine · small-and-great · far-and-near.
- 五自意 [one's own five mental dispositions]: pure faith · profound mind · supernormal power · skilful means · concord. 深心九心 [the nine minds of the profound mind]: relishing · rejoicing · aspiration · non-satiety · vastness · surpassing joy · surpassing benefit · non-defilement · wholesome purity.
VI. Similes (譬喻)
- 田（田供養）[the field (the field-offering)]: taking sentient beings as the field, teaching them to make offering and causing them to sow the roots of good — the simile of the farm-field, which is clean.
Similes borrowed by the exposition, here grounded (not native to this treatise)
Where the exposition, to aid understanding, draws in similes or scriptural warrants from other scriptures, this treatise has no such text; their sources are grounded below, kept distinct from the treatise's own similes and set down here as parallel base-material.
- 〔法之供養勝諸供養〕 [〔the offering of the Dharma surpasses all offerings〕]: the Vimalakīrti-nirdeśa Sūtra, Chapter on the Offering of the Dharma, T14n0475 lower scroll 0556b14–b15 —「法之供養勝諸供養。」["the offering of the Dharma surpasses all offerings."] Used by the exposition at 〔§I the eightfold offering · glossing "the offering of the true body lies in the mind and not in the thing"〕.
- 〔貧女一燈〕 [〔the poor woman's single lamp〕]: the Sūtra of the Prophecy Conferred on King Ajātaśatru, T14n0509 scroll one 0777b08–b11 and 0777b26–b28 — 「若我後世得道如佛，膏當通夕光明不消」「老母所然一燈，光明特朗殊勝諸燈」 ["if in a later life I attain the Way like the Buddha, the oil shall shine through the night without going out"; "the single lamp that the old woman lit shone with a brightness peculiarly clear, surpassing all the other lamps"]; Jīva answered the king: 「王所作雖多，心不專一，不如此母注心於佛也。」 ["though what the king did was much, his mind was not single; it does not match this mother's fixing her mind upon the Buddha"]. Used by the exposition at 〔§III the higher and lower of offering · glossing "with conceit it is inferior, without conceit it is superior" and "the mind single or not single"〕.
VII. Cross-readings (互讀)
- The Chapter on the Perfections and the Means of Gathering: "the eight unsurpassables" (reliance · class · condition · dedication · cause · wisdom · field · support) is nearly identical in frame to this chapter's "eightfold offering," and "the nine minds" are cross-references of one another — best read together.
- The Yogācārabhūmi, Bodhisattva-stage (offering).
VIII. Witness collation (校本定位)
This chapter is T31n1604 0634b08–0635a06 (the Chapter on Offering complete · a short chapter of five verses).