維摩義記 4.84

4.84

自下如來勸學流通。於中有三：一、明此經說三世佛阿耨菩提，有人受持供養是經，則為供養去來今佛。二、「正使」下，明財供養不及修經。三、「過去無量阿僧祇」下，引事證成。初中此經廣說過去未來現佛阿耨菩提，明經說佛。前〈佛國品〉明佛應身，〈方便品〉中明佛報身，〈見阿閦品〉明佛法身，名說菩提。「是故天帝若男女」下，明其受持供養經者則為供佛。行順名供，供佛真身順佛化意亦供應身。自下第二明財供養不及修經。於中有四：第一、廣舉供佛之事。二、反問天帝此人供養福寧多不？三、天帝正答甚多無量。四、佛取所答，約對持經明福不及。初中先明所供之佛多少之相。「政使三千如來滿中」，法說明多。「如甘蔗」等，喻說明多。下對此佛明興供養。於中先明現前供養。「至佛滅」下，彰佛滅後不現前供。初中「男子女人」，舉興供人。「或一劫」等，明供時節。下顯供相。「恭敬尊重」，意業。「供養讚歎」，口業。下言供養「奉諸所安」，身業供養。不現供中，「至佛滅後」，明供時也。言「一一全身舍利」，所供事也。舍利胡語，此翻名身。諸佛或有全身舍利，身形如本。或復為其分身舍利，如似阿難般涅槃時分身四分，如是等也。或復為其碎身舍利，如此釋迦般涅槃時，焚燒骨身碎如芥子。全身舍利供之最勝，故偏舉之。「若一劫」等，明供久近。上來第一舉供佛事。

From here downward, the Tathāgata urges study for transmission. In this there are three parts: 1. Explaining that this sūtra expounds the anuttarabodhi of the Buddhas of the three times, and if someone receives, upholds, and makes offerings to this sūtra, that constitutes making offerings to the Buddhas of the past, future, and present. 2. From "Even if" downward, explaining that material offerings do not equal cultivating the sūtra. 3. From "In the past, countless asaṃkhyeyas" downward, citing an event to corroborate this. In the first part, this sūtra extensively expounds the anuttarabodhi of the past, future, and present Buddhas, explaining that the sūtra speaks of the Buddhas. Previously, the "Chapter on the Buddha Land" explained the Buddha's transformation body (nirmāṇakāya), the "Chapter on Upāya" explained the Buddha's reward body (saṃbhogakāya), and the "Chapter on Seeing Akṣobhya" explained the Buddha's dharmakāya; this is called speaking of bodhi. From "Therefore, Heavenly Emperor, if a man or woman" downward, it explains that those who receive, uphold, and make offerings to the sūtra are thereby making offerings to the Buddha. Compliance in practice is called offering; offering to the Buddha's true body complies with the Buddha's intention to transform beings, and also offers to the transformation body. From here downward, the second part explains that material offerings do not equal cultivating the sūtra. In this there are four points: First, extensively citing the act of offering to the Buddhas. Second, questioning the Heavenly Emperor in return whether this person's merit from offering is great or not. Third, the Heavenly Emperor directly answers that it is extremely vast and immeasurable. Fourth, the Buddha takes what was answered and, contrasting it with upholding the sūtra, explains that the [former] merit does not equal it. In the first point, he first explains the characteristics of the quantity of the Buddhas offered to. "Even if three thousand [worlds] are filled with Tathāgatas" uses a doctrinal explanation to show the abundance. "Like sugar cane..." and so forth, uses a metaphor to show the abundance. Below, he explains raising offerings to these Buddhas. Therein, he first explains making offerings in person. From "until after the Buddha's parinirvāṇa" downward, he reveals the non-in-person offerings after the Buddha's parinirvāṇa. In the former, "a man or woman" cites the persons raising the offerings. "For an eon or..." and so forth, explains the duration of the offering. Below, the characteristics of the offering are shown. "Revering and respecting" is the mental karma. "Making offerings and praising" is the vocal karma. Below, stating that the offerings "supply all comforts" is the bodily karma offering. In the non-in-person offering, "until after the Buddha's parinirvāṇa" explains the time of the offering. The words "whole-body relics of each" are the objects of offering. *Śarīra* is a foreign word, translated here as "body." Some Buddhas have whole-body relics, where the bodily form remains as it originally was. Or they have divided-body relics, like Ānanda dividing his body into four parts at the time of parinirvāṇa, and so forth. Or they have fragmented-body relics, like Śākyamuni at the time of parinirvāṇa, whose bone-body was cremated and fragmented like mustard seeds. Making offerings to whole-body relics is the most superior, which is why it is specifically singled out. "For an eon or..." and so forth, explains the duration of the offering. The above is the first point, citing the act of offering to the Buddhas.