[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [華嚴經探玄記](https://indike.org/pramana/in.bauddha.taisho.1733) › 7.10 # 華嚴經探玄記 7.10 華嚴經探玄記 7.10 - **Language:** Classical Chinese ### [7.10](https://indike.org/pramana/in.bauddha.taisho.1733.7.10) 第四迎佛興供中二：先出迎興自分供、二「佛神力」下設勝進供。前中二：初諸天興天供，於中先雨十種供、後從身出眾總合觀禮；二「不可數」下明菩薩興出世間供。第二勝進供中亦二：先諸天興天供、後菩薩興出世供。前中四：初佛力令天覩希自慶。二「阿僧祇」下，衣盛華等詣佛奉散供養。三「億那由」下，於佛行處莊嚴虛空。於中十種：初一總、餘九別。別中，一一各初起勝心、後興妙供，可知。四「無數億」下，從身出供，在路供佛，八句可知。二菩薩興出世供中三：初從意業出供、二從身業出供、三語業歎佛。初中二：先總顯供事、後「一切寶蓋」下別明供佛。前中二：先標，謂離三界，標供分齊。從真法生，標供所因。下釋中，先釋分齊，以離惑故、慈普故、智深故、唯佛能知故，離三界也。下釋所因，從四因生故，名真實法生：一堅信，是加行智；二不思善，是正證智；三變化，是後得智；四真法，是所證理。既從此起，還稱性平等，故以無行法印之所印定。下別辨供佛中九種，一一中各有五義：一舉供事、二遍法界明稱真性、三用供佛、四過天顯勝、五出因。又亦初四是上總中分齊，後一是上所因。於高座供中，心境等佛者，明證理同佛也。依此起座，令座亦同佛境也，以此菩薩並是普賢極位因果同等故。餘准可知。二身業供中，從身出八事雲供，可知。三「無量菩薩」下語業供養，歎佛法身無邊功德，可知。 > In the fourth \[part\], on welcoming the Buddha and presenting offerings, there are two: first, going forth to welcome and presenting offerings of their own allotment; second, from "the Buddha's spiritual power..." downward, setting forth supreme progress offerings. In the first part, there are two: first, the devas present heavenly offerings, wherein they first rain down ten kinds of offerings, and afterwards emit crowds from their bodies to jointly behold and pay reverence; second, from "incalculable..." downward explains the bodhisattvas presenting supramundane offerings. In the second part, the supreme progress offerings, there are also two: first, the devas present heavenly offerings; second, the bodhisattvas present supramundane offerings. In the first of these, there are four: first, the Buddha's power causes the devas to behold what is rare and rejoice for themselves. Second, from "asaṃkhyeya..." downward, they fill their robes with flowers and so forth, approaching the Buddha to scatter and offer them. Third, from "koṭi nayuta..." downward, they adorn empty space at the place where the Buddha walks. There are ten kinds within this: the first is general, the other nine are specific. In the specific ones, each first gives rise to a supreme mind, and later presents wondrous offerings, as can be understood. Fourth, from "countless koṭis..." downward, they emit offerings from their bodies, offering them to the Buddha on the road, with eight phrases, as can be understood. Second, in the bodhisattvas presenting supramundane offerings, there are three: first, emitting offerings from the mental karma; second, emitting offerings from the bodily karma; third, praising the Buddha through verbal karma. In the first of these, there are two: first, generally displaying the matter of offerings; second, from "all jeweled canopies..." downward, specifically explaining offering to the Buddha. In the first of these, there are two: first, the designation, meaning that being free from the three realms designates the limit of the offerings. Arising from true dharmas designates the cause of the offerings. In the explanation below: first, explaining the limit—because they are free from afflictions, because their compassion is universal, because their wisdom is profound, and because solely the Buddha can know them, they are free from the three realms. Below, explaining the cause: because they arise from four causes, they are named "arising from real dharmas": first, firm faith, which is preparatory wisdom; second, inconceivable wholesomeness, which is fundamentally realized wisdom; third, transformations, which is subsequently attained wisdom; fourth, true dharmas, which is the principle realized. Since they arise from these, they also accord with nature and are equal, and therefore are sealed and confirmed by the seal of the dharma of non-action. Below, distinguishing specifically the nine kinds of offering to the Buddha, each possesses five meanings: first, presenting the matter of offering; second, pervading the dharmadhātu, explaining accord with the true nature; third, using them to offer to the Buddha; fourth, surpassing the heavens to reveal supremacy; fifth, setting forth the cause. Furthermore, the first four are the limits in the general \[section\] above, and the last one is the cause above. In the offering of the elevated seat, "mind and object are equal to the Buddha" explains that their realization of the principle is identical to the Buddha's. Setting up the seat relying on this makes the seat also identical to the Buddha's realm, because these bodhisattvas are all at the ultimate rank of Samantabhadra, where cause and fruit are equal. The rest may be understood by analogy. In the second part, offerings of bodily karma, eight cloud-offerings are emitted from their bodies, as can be understood. Third, from "immeasurable bodhisattvas..." downward, the offerings of verbal karma, praising the Buddha's dharmakāya's boundless virtues, can be understood. > — English (machine translation) (machine translation) - [Previous: 7.9](https://indike.org/pramana/in.bauddha.taisho.1733.7.9) - [Next: 7.11](https://indike.org/pramana/in.bauddha.taisho.1733.7.11) - [Up: 7](https://indike.org/pramana/in.bauddha.taisho.1733.7) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1733~en-mt.7.10) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1733.7.10](https://indike.org/pramana/in.bauddha.taisho.1733.7.10) · Pramāṇa