大方廣佛華嚴經疏 28.33

28.33

Twenty-six: The crown topknot joined with skin is the uṣṇīṣa. In the practice of giving, there are three parts: first, a general statement of the practice of giving; second, from 'like the Jeweled Topknot' onward, pointing to the thing as identical in cultivation; third, from 'the bodhisattva at that time' onward, directly clarifying the practice of giving. Within this there are six: (1) seeing the beggar and giving rise to joy, because of abiding in the lineage; (2) from 'and speaking' onward, speech and thought are pure, because of departing from the two hindrances; (3) from 'promptly took hold' onward, physical action of correct relinquishment, because the action is supreme; (4) from 'with correct mindfulness' onward, admiring the superior path, because the intention is supreme; (5) from 'toward all dharmas' onward, skillfully resting in the truth, because it is subsumed by signlessness; (6) from 'for this reason' onward, resolving the mind to emulate, because the reliance is supreme. This and the pariṇāmanā have the seven supremacies that accomplish the pāramitā; earlier and later passages on giving mostly omit them. Second, from 'the bodhisattva' onward, within the ten vows of the practice of pariṇāmanā: (1) invisible crown, because even if one exhausts the highest realm there is still a surplus. It is said to be like a stūpa because of the bodhisattva's reverence. (2) Firm and without interruption. In the fifth, Jingfa says: 'According to the Sanskrit text, it causes one to obtain two marks: the hair refers to the hair marked by the śrīvatsa and svastika, the meaning being as explained earlier. The sixth says obtaining the Buddha's mark of hair; according to the Sanskrit text, it is curled to the right.' The rest can be understood. In the purpose of pariṇāmanā, it completely gathers all hair into a perfected topknot, which is why it is spoken of in this way.