大方廣佛華嚴經疏 19.46

19.46

第十一明供佛及生喻，文三：初舉喻校量、二徵、三釋。今初，分二：前廣明一人、後略辨九人。初中有四：一舉廣喻、二問、三答、四校量顯勝。初中有二：初廣說東方、後「南西」下略例九方。初中又二：先明佛在供養、後「至佛滅」下明滅後供養。前中又二：先自行、後「又勸」下化他。前中有四深勝：一供具廣妙；二供田廣勝，謂無數界悲敬田故；三供心勝，恭敬等故；四供時勝，相續無數劫故。此自行已勝，況於教他，況復滅後、況於餘方。餘並可知。後略辨九人，中二：先舉廣喻、二「佛子」下校量顯勝。前中九人展轉遞望，念敵多劫、數量復增；此中如第一人一念以無數供，至第二人皆增至無量，乃至第十增至不可說不可說，皆積當位之念以至當位極時也。後校量可知。二徵意云：其第十人供福已至不可說不可說，全比容許不齊，何以不及少分？第三釋中分二：先反顯不為齊限，明前不及此；後「為供養盡法界」下順釋，以無限故辨此過前。略申十種：一時過，謂窮三際念劫，重重時故；二處過，謂該十方相，即入故；三供過，謂盡法界，稱理之供故；四田過，謂盡虛空界塵毛等處，諸如來身各充法界故；五心過，謂一一念中各以無盡供供無盡佛，經無盡劫心猶不足故；六悲過，自作教他，以此善根唯為眾生令先成佛，我亦供養故；七智過，了達三事，隨其一一稱法界故，如海一滴則具百川之味，芥子之空已無分限；八善巧過，能以一事為多、攝多為一，善巧成就融攝諸位，真實行故；九所求過，唯為菩提不為餘趣故；十平等過，謂生佛自他、供與不供皆平等故。束上十義總不出三：一無齊限故、二稱法性故、三事事無礙故。無此三意，設更重重廣喻亦不及少分。

Eleventh, the explanation of the simile of making offerings to the Buddha and sentient beings. The text has three [parts]: first, presenting the simile for comparative measurement; second, questioning; third, explaining. Now, in the first, there are two: first, an extensive explanation of one person; next, a brief differentiation of nine persons. In the first, there are four: 1. presenting the extensive simile; 2. question; 3. answer; 4. comparative measurement showing superiority. In the first, there are two: first, an extensive account of the eastern direction; next, from "south, west" downward, a brief illustration of the nine directions. In the first, there are also two: first, explaining offerings while the Buddha is present; next, from "until the Buddha's extinction" downward, explaining offerings after his extinction. In the former, there are also two: first, one's own practice; next, from "further encouraging" downward, converting others. In the former, there are four profound superiorities: 1. the offerings are vast and wondrous; 2. the field of offering is vast and superior, because it comprises the fields of compassion and reverence across countless realms; 3. the mind of offering is superior, due to reverence and so forth; 4. the time of offering is superior, because it continues for countless kalpas. This own practice is already superior, how much more so teaching others, how much more after [the Buddha's] extinction, how much more so in the remaining directions! The rest may all be understood. In the latter, briefly distinguishing the nine persons, there are two: first, presenting the extensive simile; second, from "Son of the Buddha" downward, the comparative measurement showing superiority. In the former, the nine persons correspond successively to one another; a single thought rivals many kalpas, and the quantities further multiply. Here, just as the first person in a single thought makes countless offerings, arriving at the second person they all increase to measureless, and so forth up to the tenth increasing to ineffable-ineffable; all accumulate the thoughts of that station to reach the utmost time of that station. The subsequent comparative measurement may be understood. Second, the meaning of the question is: the merit of the tenth person's offerings has already reached ineffable-ineffable, and a complete comparison allows for no equality—why does it not equal a fraction [of the bodhicitta]? Third, in the explanation, there are two: first, showing conversely that [bodhicitta] has no limits to make clear that the previous falls short of this; next, from "in order to make offerings to the exhaustless dharmadhātu" downward, explaining directly, distinguishing that this surpasses the previous because of being boundless. Ten kinds are briefly stated: 1. Surpassing in time: meaning exhausting the three periods of time, where thoughts and kalpas layer repeatedly; 2. Surpassing in place: meaning encompassing the marks of the ten directions, being identical and entering [one another]; 3. Surpassing in offering: meaning exhausting the dharmadhātu, being offerings that correspond to noumenon; 4. Surpassing in field: meaning exhausting places such as dust motes and hair-tips in the empty space of realms, where the bodies of all Tathāgatas each fill the dharmadhātu; 5. Surpassing in mind: meaning in each and every thought, offering inexhaustible offerings to inexhaustible Buddhas, yet after passing through inexhaustible kalpas, the mind is still not satisfied; 6. Surpassing in compassion: doing so oneself and teaching others, dedicating these roots of goodness solely for sentient beings to let them attain Buddhahood first, while I also make offerings; 7. Surpassing in wisdom: fully comprehending the three matters, such that each and every one accords with the dharmadhātu, just as a single drop of the ocean possesses the flavor of a hundred rivers, and the space within a mustard seed has no boundaries; 8. Surpassing in skillful means: able to take one thing as many and gather many into one, skillfully accomplishing the mutual fusion and inclusion of all stations, being practice of true reality; 9. Surpassing in what is sought: being solely for bodhi and not for any other destination; 10. Surpassing in equanimity: meaning that sentient beings and Buddhas, self and others, offering and not offering are all equal. Bundling the ten meanings above, they do not go beyond three: 1. having no limit; 2. according with dharmatā; 3. non-obstruction among phenomena. Lacking these three meanings, even if there were further layered, extensive similes, they would not equal even a tiny fraction.