大方廣佛華嚴經疏 57.32

57.32

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.