大方廣佛華嚴經疏 57.50

57.50

第三「長者告言」下稱讚授法，先讚、後授。授中二：先總標所得、後「所謂」下別顯業用。今初。知世諸香以表法香，謂以戒定慧慈悲等香，熏修生善、滅惡習氣故。善知一切香者，差別行也。亦知調合者，融通行也。以金剛杵碎之，實相般若波羅蜜調和，令純雜無礙，悲智圓融，成迴向故。二別顯業用，中二：先總相顯知、後指事別顯。前中四：一知香體異；二「又善了」下約類辨異；三「又善別」下知力用異，前二約世，此兼出世；四「如是等」下明委窮本末。上四各有事理，思之。二「人間有」下指事別顯中，有十種香。初象藏香，具前本末十事：一但語香名必有形相；二龍鬪為生起；三興雲為出現；四雨雨為成就；五金色為清淨；六喜樂為安隱；七無病等為方便；八慈心等為境界；九意淨為威德，其業用一種義通前七；十我知下是根本，本為菩提心故。若就菩提心顯十義者，以菩提心香似如來藏，因善惡相攻而生。若一發心興慈雲注法雨，心所及者令歸真淨，得法喜樂離惑業苦，展轉興慈志願純淨。餘之九香皆應具法喻之十，略故或二或三。摩羅耶者國名，國多此香故。此即忍香，瞋火不燒。三即進香，魔軍退散。次五如次是五分法身香。九即稱法界香。先陀婆，一名四實，此宜用鹽，香似此故。十忘能所香，故名奪意。餘三可知。

Third, below "The elder told him," praising and transmitting the teaching, where first he praises and then transmits. In the transmission there are two parts: first, a general identification of what was attained; second, below "namely," a specific display of the functions of activity. Now for the first: he knows worldly perfumes to represent the perfume of the Dharma, meaning that by the perfume of morality, concentration, wisdom, loving-kindness, compassion, and so forth, through cultivation and permeation he gives rise to goodness and extinguishes habit-energies of evil. "Being skilled in knowing all perfumes" is the practice of differentiation. "Also knowing their compounding" is the practice of interpenetration. Pounding them with a vajra-pestle, he compounds them with the perfection of wisdom of true reality, causing the pure and the mixed to be unobstructed and compassion and wisdom to be perfectly interpenetrated, thereby accomplishing pariṇāmanā. Second, specifically displaying the functions of activity, within which there are two parts: first, generally revealing his knowledge; second, pointing to specific phenomena to reveal them in particular. In the former there are four points: first, knowing differences in the essence of perfumes; second, below "Furthermore, he thoroughly understands," distinguishing differences according to class; third, below "Furthermore, he skillfully discriminates," knowing differences in efficacy and function—the first two concerning the worldly, while this also encompasses the supramundane; fourth, below "Such [perfumes] as these," explaining his thorough exhaustion of root and branch. Each of the above four has both phenomena and noumenon; contemplate this. Second, below "Among humans there is," pointing to specific phenomena to reveal them in particular, in which there are ten kinds of perfume. First is the Elephant-Treasury perfume, which possesses the ten aspects of root and branch mentioned above: 1. Merely speaking the name of the perfume entails that it must have form and appearance; 2. The fighting of dragons is its arising; 3. The raising of clouds is its manifestation; 4. The falling of rain is its accomplishment; 5. Golden color is its purity; 6. Joy and pleasure is its security; 7. Freedom from illness and the like is its expedient means; 8. The mind of loving-kindness and the like is its sphere; 9. Mental purity is its majesty and virtue, this single function of activity having a meaning that connects with the preceding seven; 10. Below "I know," it is the root, because the root is bodhicitta. If one explains the ten meanings in terms of bodhicitta: because the perfume of bodhicitta resembles the tathāgatagarbha, it arises due to the mutual contention of good and evil. If once the mind is aroused it raises clouds of compassion and pours down the rain of the Dharma, those whom the mind reaches are caused to return to true purity, to attain the joy of the Dharma and be freed from the suffering of defilement and karma, and progressively to generate loving-kindness with aspirations pure and unmixed. The remaining nine perfumes should each possess the ten of Dharma and metaphor; because [the text] is concise, it has perhaps two or three. "Malaya" is the name of a country; because this country has much of this perfume [it is so called]. This is the perfume of forbearance, which the fire of anger cannot burn. The third is the perfume of vigor, which disperses the armies of Māra. The next five are in sequence the perfumes of the fivefold dharmakāya. The ninth is the perfume that accords with the dharmadhātu. Saindhava has one name and four entities; here salt should be used, because the perfume resembles this. The tenth is the perfume that forgets subject and object, and is therefore named "mind-captivating." The remaining three can be understood.