ha-ku u ci le pO-lO-mng lai mui hut. i kong: "wa-lang pO-lO-mng - chin-ciaN si khi kue-au - wa-lang cu CI-le sam-phue ... liau wa-lang kong-iong hO wa-lang e chin-ciaN - si khi liau e". i-lang e hong-sioh tam-poh bo-siang ka tng-lang; toh-si kong i-lang kong-iong e tiam-siaN, i-lang khi sio - sio i khi la. "sio i khi liau", i mui hut kong, "lang2-e chin-ciaN u than, bo than la?"
Formerly, there was a Brahmin who came to ask the Buddha (something). He said: "We Brahmins - after our relatives die - we cook these dishes ... and then we sacrifice / make offerings of (them = the dishes/food) for/to our relatives - the ones who have died." Their customs are a bit different from Chinese (ones); that is to say, when they sacrifice / make offerings of, they burn - burn off the dishes (i.e. the food). "After burning them", he asked the Buddha, "do our relatives get (these offerings) or not?"
I checked in Soothill, and found 供養, which (apparently, in Mandarin) means "make offerings to, offer sacrifices to, enshrine and worship, consecrate". Furthermore, the Chinese Etymology page gives the following pronunciations: 供 "keng1 kiong3", 養 "iang2 iang7 io2 iong2 iuN1 iuN2", so almost everything fits. The meaning fits exactly. As for the tone, if one takes a mix of "keng1" and "kiong3" (the tone of the first variant pronunciation, and the sound of the second), this produces "kiong1", and if one drops the "-i-", this producing "kong1". Then "kong1-iong2" is exactly what the speaker says in the lectures, i.e. with sandhi-tone: "kong7-iong2". This is so convincing to me that I'm adopting this interpretation.
This matches the earlier sentence where I originally found the term:
SimL wrote:lang e tng-lang e am: tua-jit-ci e si, i-lang toh thai iauN, thai ke, lai kong-iong
"(in) our Chinese temples: during feast days, they'll slaughter goats, slaughter chickens, to sacrifice / make (as) offerings"