觀音義疏 2.94

2.94

奉旨供養中為六：一、奉命，二、不受，三、重奉，四、佛勸，五、受，六、結其德。經文不定，或眾寶瓔珞、或珠、或眾寶珠，此翻譯減長爾。眾寶者，眾寶間珠共為嚴飾也。若依《瓔珞經》，從初住銅寶瓔珞，乃至等覺摩尼瓔珞。今無盡意位高，那忽止直百千兩金？答：此略言百姓萬氏爾，實不啻堪此也。若就觀解者，將事表理，何得一向事解耶？頸者，表中道一實之理，以眾多無著法門莊嚴實相，如瓔珞在頸。解者，表菩薩為常捨行故，一切願行功德，乃至佛智菩提涅槃，亦不住、不著，無依、無倚，故言解也。《大集》云：「戒、定、慧、陀羅尼以為瓔珞，莊嚴法身也。」百千是十萬，此表一地有萬功德，即十萬也。法施者，舊云：「如法施、重法施、求法施、學法施，皆名法施。」無盡意重法故施也。今明如法施也，正以財通於法名，財即是法財，即因緣生法，即空、即假、即中，三諦一心，一切具足，於法平等，於財亦等，如此施者即是法施。

Within obeying the command to make offerings, there are six parts: first, obeying the command; second, not accepting; third, presenting again; fourth, the Buddha's exhortation; fifth, accepting; sixth, concluding his virtue. The sūtra text is not fixed: sometimes 'necklace of many jewels', sometimes 'pearls', sometimes 'many jewel-pearls'—this is merely differences in length among translations. 'Many jewels' means many jewels interspersed with pearls, together forming an adornment. If relying on the Yingluo jing, it goes from the copper-jewel necklace of the first abode up to the maṇi necklace of equal awakening. Now Akṣayamati's stage is high; how could it be worth merely a hundred thousand taels of gold? Answer: This merely speaks broadly of the hundred surnames and myriad clans; in reality it is worth far more than this. If one takes it according to contemplative interpretation, using phenomena to express principle, how could it be solely phenomenal interpretation? The neck expresses the principle of the one reality of the middle way, adorning the true mark with many unattached dharma gates, like a necklace around the neck. Untying expresses the bodhisattva's practice of constant relinquishment, such that all vows, practices, and merits, up to Buddha wisdom, bodhi, and nirvāṇa, are also neither dwelled in nor attached to, without reliance or dependence; therefore it says 'untying'. The Daji jing says: 'Precepts, samādhi, wisdom, and dhāraṇīs serve as the necklace to adorn the dharma body.' 'A hundred thousand' is ten myriads, which expresses that one stage has ten thousand meritorious virtues, hence a hundred thousand. As for 'gift of dharma', the old [masters] said: 'Giving according with Dharma, giving that esteems Dharma, giving that seeks Dharma, and giving that learns Dharma are all called gifts of dharma.' Akṣayamati gave because he esteemed the Dharma. Now it is clarified as giving according with Dharma: precisely because material wealth connects with the name of Dharma, material wealth is none other than dharma wealth; that is, dharmas arisen from causes and conditions are identical to emptiness, identical to conventionality, and identical to the middle—the three truths in one mind, all complete. Being equal regarding Dharma, one is also equal regarding wealth; giving in this way is precisely the gift of dharma.