法華文句記 7.44

7.44

「垂諸華旛」者，四攝現通利下為垂，雖華旛並垂，而華嚴於旛，如通有四攝見者生喜。又雖旛華俱動，得名處殊，旛寄翻轉，華約端美。神通下化令物欣悅，運此二者必上等無緣，故並懸之於帳，用稱於體如遍覆佛上。「香水」等者，若約自行如第二釋，若不灑以香水於地，則帳旛華為塵所坌，故以智香水灑實相地，除三惑塵，則如來長者慈等俱淨。若約初釋香水灑於菩薩心地，既從利他修因以釋，故知七淨須從菩薩行因以釋。名雖同小此即圓教，故舉三聚及楞嚴等。若依方便隨教義別，今依圓心皆由此七布於諸地，自行行此令他修此，是故文中並依圓釋。「羅列」等者，華表因嚴、寶表果德，因果萬德皆嚴實理，故使布列皆在於地。地非華寶而布列華寶，理非因果而修證因果。「出內如前釋云云」者，指前四重，但前唯在果、今或通因。「相海」者，全指《華嚴．如來相海品》，及以〈隨好光明品〉中明毘盧遮那具足十蓮華藏世界海微塵數相，一一皆以妙相莊嚴，故云「須作舍那釋之」。

Regarding 'hanging various flower banners': manifesting supernormal powers with the four means of embracing to benefit those below constitutes 'hanging'. Although flowers and banners both hang, the flowers adorn the banners, just as supernormal powers contain the four means of embracing, causing those who see them to give rise to joy. Furthermore, although banners and flowers both flutter, the reasons for their names are distinct: banners allude to turning and fluttering, while flowers relate to upright beauty. Using supernormal powers to transform those below causes living beings to be delighted; wielding these two must be equated above with unconditioned [compassion], and therefore both are suspended from the canopy, matching the essence in their function just as it covers all over above the Buddha. Regarding 'scented water' and so forth: if discussed in terms of one's own practice, it is as in the second explanation; if one does not sprinkle the ground with scented water, the canopy, banners, and flowers will be soiled by dust; therefore, one sprinkles the ground of true character with the scented water of wisdom to eliminate the dust of the three delusions, and then the Tathāgata elder's loving-kindness and so forth are all purified. If discussed in terms of the initial explanation, scented water is sprinkled upon the bodhisattva's mind-ground; since it is explained in terms of cultivating the cause of benefiting others, one knows that the seven purities must be explained in terms of the bodhisattva practicing the cause. Although the names are the same as in the Small [Vehicle], here this is the Perfect Teaching, and hence it cites the three aggregates [of precepts], the Śūraṅgama, and so forth. If relying on skillful means, the meanings differ according to the teaching; here, relying on the perfect mind, all are spread across the various stages by these seven; one practices this oneself and causes others to cultivate this, which is why in the text they are all explained according to the Perfect [Teaching]. Regarding 'arrayed' and so forth: flowers signify the causal adornment, and jewels signify the fruitional virtues; the myriad virtues of cause and fruit all adorn the true principle, and thus their spreading and arranging are all upon the ground. The ground is not flowers or jewels, yet flowers and jewels are spread upon it; principle is not cause and fruit, yet cause and fruit are cultivated and realized. Regarding 'the outward and inward are explained as before, and so forth': this points to the previous fourfold [levels], except that previously it pertained only to the fruit, whereas now it may also extend to the cause. Regarding 'ocean of marks': this points entirely to the chapter 'Ocean of the Tathāgata’s Marks' in the Avataṃsaka, and also to the chapter 'Light of the Minor Marks', where it explains that Vairocana is endowed with marks as numerous as the dust motes of the ocean of worlds in ten lotus storehouses, each and every one adorned with wondrous marks; hence it says 'it must be explained as [Vairocana] Rocana'.