大方廣佛華嚴經疏 57.32

57.32

第三「長者告」下稱讚授法，先讚、後「善男子」下授己法界。於中二：先能療病，即下化眾生；後「善男子我又」下明能合香上供諸佛。今初，有二：先除身病、後治心病。前中亦二：先治無不能、後「善男子十方」下來者皆治兼與身樂。二「然後合為」下治心病，亦二：先明除惑，義通大小；後「為欲令其」下令其成益，此唯大乘。有十六句：初五通顯大心行願。次十別明十度之因，感十身之果，施滿他心故相好悅物。戒遍止惡故淨身遍至，忍兼忍理故不思議，進策萬行故無能勝，禪唯一心故無與等，般若照理故顯法身，方便顯用色身可覩，願窮來際住劫無窮，力不可搖悉過一切，智窮事法故隨物成身。後一句總離諸惡故，究竟淨妙。二上供佛行，中二：初知香體。辛頭者，即信度河也。波羅是岸，即彼河岸之香。阿盧那跋底，此云赤色極。烏洛迦者，西域蛇名，其蛇有毒，繞此檀樹故。和合者，戒定慧等融無礙故。次興供起願、後能成大供，文處並顯。

Third, from "The elder told..." onward: praising and bestowing the Dharma. First he praises, and then from "Good man" onward he bestows his own dharmadhātu. Therein are two parts: first, being able to cure illnesses, which is transforming sentient beings below; later, from "Good man, I also..." onward, explaining the ability to blend incense to offer to all Buddhas above. Now, the first has two parts: first curing physical illness, and then curing mental illness. The former also has two: first, curing with nothing he cannot treat; second, from "Good man, in the ten directions..." onward, those who come are all cured, additionally receiving bodily pleasure. Second, from "Thereafter, blending it..." onward: curing mental illness, which also has two: first, explaining the eradication of defilements, the meaning of which applies to both the Hīnayāna and Mahāyāna; later, from "Desiring to cause them to..." onward: causing them to accomplish benefits, which is exclusively Mahāyāna. There are sixteen lines: The first five generally reveal the practices and vows of the great mind. The next ten specifically explain the causes of the ten pāramitās inducing the fruits of the ten bodies: because giving fulfills the minds of others, the marks and signs delight beings; because precepts universally stop evil, the pure body reaches everywhere; because forbearance incorporates forbearance of noumenon, it is inconceivable; because vigor spurs myriad practices, it is invincible; because dhyāna is exclusively one mind, it is peerless; because prajñā illuminates noumenon, it manifests the dharmakāya; because expedient means reveal functions, the form body can be seen; because vows exhaust the limits of the future, it abides for inexhaustible kalpas; because power cannot be shaken, it completely surpasses all; because wisdom exhausts phenomenal dharmas, it forms bodies in accordance with beings. The last single line generally states that being separated from all evils, it is ultimately pure and wondrous. Second, the practice of offering to the Buddhas above has two parts: first, knowing the essence of the incense. Xintu is the Sindhu River. Boluo is the shore (pāra), namely the incense from the bank of that river. Alunobadi: this translates as "extreme red color." Wuluojia is the name of a serpent in the Western Regions; that serpent is venomous and coils around this sandalwood tree. "Harmoniously blending" means that precepts, concentration, wisdom, and so forth are interfused without obstruction. Next, raising offerings and initiating vows; finally, being able to accomplish great offerings. The text and the points are all clear.