翻譯名義集 3.162

3.162

《十輪》云：「供養有三：一、利益，以四事等。二，敬心，將華表情。三、修行，若有持說即為供養。」《大品》云：「釋提桓因及三千大千世界中諸天，化作華，散佛菩薩摩訶薩比丘僧及須菩提上，亦供養般若波羅蜜。是時三千大千世界華悉周遍，於虛空中化成華臺，端嚴殊妙。須菩提心念：『是天子所散華，天上未曾見如是華。華是化華，非樹生華。是諸天子所散華，從心樹生非樹生華。』釋提桓因知須菩提心所念，語須菩提言：『大德！是華非生華，亦非意樹生。』須菩提語釋提桓因言：『憍尸迦！是華若非生法，不名為華。』釋提桓因語須菩提言：『大德！但是華不生；色亦不生，受想行識亦不生。』須菩提言：『憍尸迦！非但是華不生，色亦不生。若不生是不名為色；受想行識亦不生，若不生是不名為受想行識。』」以如是華供如是佛，顯能所以不二，彰依正以無殊，號不思議法供養也。

The *Daśacakra Sūtra* says: 'There are three kinds of offerings: 1. Material benefit, through the four necessities and the like; 2. Respectful mind, conveying feelings by offering flowers; 3. Practice: if one upholds and expounds [the teachings], that is offering.' The *Large Prajñāpāramitā Sūtra* says: 'Śakra Devendra and the devas in the great trichiliocosm manifested flowers and scattered them over the Buddha, bodhisattva-mahāsattvas, the saṅgha of bhikṣus, and Subhūti, and also made offerings to the prajñāpāramitā. At that time, the flowers pervaded all throughout the great trichiliocosm, and in empty space transformed into flower daises, upright and exceedingly wondrous. Subhūti thought to himself: "These flowers scattered by the devas—such flowers have never before been seen in heaven. These flowers are magically transformed flowers, not flowers born of trees. These flowers scattered by the devas are born from the tree of mind, not flowers born of trees." Śakra Devendra, knowing the thought in Subhūti's mind, spoke to Subhūti, saying: "Venerable Sir! These flowers are not born flowers, nor are they born from the tree of the mind." Subhūti spoke to Śakra Devendra, saying: "Kauśika! If these flowers are phenomena not arisen, they should not be called flowers." Śakra Devendra spoke to Subhūti, saying: "Venerable Sir! Not only are these flowers unarisen; form is also unarisen, and sensation, perception, volition, and consciousness are also unarisen." Subhūti said: "Kauśika! Not only are these flowers unarisen, form is also unarisen. If unarisen, it is not called form; sensation, perception, volition, and consciousness are also unarisen; if unarisen, they are not called sensation, perception, volition, and consciousness."' Making offerings to such a Buddha with such flowers demonstrates that the subject and object are non-dual, and reveals that the dependent and primary [retributions] are without distinction; it is called the inconceivable Dharma offering.