大方廣佛華嚴經疏 34.5

34.5

今初，供養願，準論，願供養勝田師及法主，此則通供；經從勝故，但云供佛。文中闕於總標，以近前總如是大願故。二三兩段各有三義，通成六大，顯初供養大願之義。今初，行相之中三大義者，一心大，即經生廣大清淨決定解。謂增上敬重，深稱佛境，故云廣大。迴向菩提，決定信故，名清淨決定解，清淨解言信因果故。此上論意局在初願。若以義求，通餘九願皆為菩提，廣大無限無疑淨信而起願故。二以一切供養之具，即供具大，此是行緣。三「恭敬」下福田大，於中令無有餘是總相。無餘有三：一一切佛無餘，即是行境；二一切供養無餘、三一切恭敬無餘，此二行體。由上二義，成上敬田。上三皆云一切者，佛即三身，亦兼十身。供養有三：一衣等利養、二香等敬養、三戒等行供養。恭敬亦三：一給侍恭敬、二迎送恭敬、三修行恭敬，即敬順佛故。上三各三，豎論一切；若橫論一切，則佛該十方無盡等，餘二準思。二彰願德能，言三大者，一攝功德大，如經廣大如法界，一切餘善根中勝故；二因大，即究竟如虛空，無常愛果無量因故；三時大，即盡未來際，此因得涅槃常果故。三明願分齊，十願文同，所作各異。此應盡未來際行供養故。

Now first, the vow to make offerings. According to the Treatise, the vow is to make offerings to the superior fields, teachers, and masters of the Dharma, which are general offerings; the sūtra follows what is superior, and thus only speaks of making offerings to buddhas. In the text, the general presentation is omitted because it is adjacent to the preceding general 'such great vows.' The second and third sections each have three meanings, together forming six greatnesses, revealing the meaning of the initial great vow of making offerings. Now first, within the marks of practice, the three meanings of greatness are: (1) Greatness of mind, namely the sūtra's 'generating vast, great, pure, and resolute understanding.' That is, with superior reverence, deeply according with the buddha-realm, hence called vast and great. Dedicating toward bodhi with resolute faith, it is called pure and resolute understanding; the words 'pure understanding' speak of having faith in cause and effect. This intent of the Treatise above is restricted to the first vow. If seeking by meaning, it applies generally to the remaining nine vows, all being vows arisen for bodhi with vast, boundless, and doubt-free pure faith. (2) 'With all articles of offering,' which is greatness of articles of offering; this is the condition for practice. (3) From 'reverently' onward is greatness of the field of merit, within which 'leaving none remaining' is the general mark. Leaving none remaining has three aspects: first, leaving no buddha remaining, which is the objective realm of practice; second, leaving no offering remaining, and third, leaving no reverence remaining—these two are the essence of practice. Due to the above two meanings, the above field of reverence is perfected. All three above saying 'all': buddhas include the three bodies and also subsume the ten bodies. Offerings have three kinds: (1) material offerings of robes and so on, (2) reverential offerings of incense and so on, and (3) practice offerings of precepts and so on. Reverence also has three kinds: (1) reverence through attending and serving, (2) reverence through welcoming and escorting, and (3) reverence through cultivation and practice, which is reverently according with the Buddha. Each of the three above has three, vertically discussing 'all'; if horizontally discussing 'all,' then buddhas encompass the inexhaustible ten directions and so on, and the other two should be considered by analogy. Second, in revealing the virtues and capabilities of the vow, the three greatnesses are: (1) Greatness in gathering merit, as in the sūtra, 'vast and great as the dharmadhātu,' because it surpasses all other roots of goodness; (2) Greatness of cause, namely 'ultimate as space,' because it is the immeasurable cause for the non-impermanent, cherished fruit; (3) Greatness of time, namely 'exhausting the limits of the future,' because this cause attains the permanent fruit of nirvāṇa. Third, clarifying the scope of the vow: the texts of the ten vows are identical, though what they do is distinct. This should be practicing offerings exhausting the limits of the future.