大方廣佛華嚴經疏 3.23

3.23

五釋華十義者，一含實義，表於法界含性德故。二光淨義，本智明顯故。三微妙義，一一諸行同法界故。四適悅義，順物機故。五引果義，行為生因，起正覺故。六端正義，行與願俱，無所缺故。七無染義，一一行門三昧俱故。八巧成義，所修德業善巧成故。九芬馥義，眾德住持，流馨彌遠故。十開敷義，眾行敷榮，令心開覺故。然華有二種：一草木華，喻萬行因。然或因與果俱、或不與俱。二嚴身華，通金玉等，喻於神通眾相等，唯與果俱。前十義中，一五九十局於草木，餘通二華。

Fifth, explaining the ten meanings of 'Flower':
1. The meaning of containing reality: signifying that the dharmadhātu contains the nature virtues.
2. The meaning of luminous purity: because the fundamental wisdom is brightly manifest.
3. The meaning of subtlety and wondrousness: because each and every practice is identical with the dharmadhātu.
4. The meaning of bringing delight: because it accords with the capacities of beings.
5. The meaning of inducing the fruit: because practice acts as the generative cause, giving rise to sambodhi.
6. The meaning of upright elegance: because practice is accompanied by vows, without any deficiency.
7. The meaning of being undefiled: because each and every door of practice is conjoined with samādhi.
8. The meaning of skillful accomplishment: because the virtuous deeds cultivated are skillfully completed.
9. The meaning of fragrance: because the multitude of virtues abide and maintain, wafting their fragrance far and wide.
10. The meaning of blooming: because the multitude of practices flourish and blossom, causing the mind to awaken.
Now, flowers are of two kinds: first, vegetation flowers, which serve as a metaphor for the causes of the myriad practices; however, the cause may either be concurrent with the fruit or not concurrent with it. Second, adornment flowers for the body, which encompass gold, jade, and the like, serving as a metaphor for spiritual penetrations, marks of physical excellence, and so forth, being concurrent only with the fruit. Among the former ten meanings, the first, fifth, ninth, and tenth are restricted to vegetation, while the rest apply to both kinds of flowers.