華嚴經探玄記 7.10

7.10

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.