大方廣佛華嚴經隨疏演義鈔 16.25

16.25

疏「五釋華十義」下，疏文有二：第一別釋十華、第二總相料揀。前中，即如次配於十佛。如一含十義，表法界佛含性德故，為對十佛故。為此次亦可配於十度之因，而不依次，為順題故。一即般若、二即智度、三即方便、四即尸羅、五即忍辱、六即是願、七即禪定、八即是檀、九即是力、十即精進。此意如下普眼長者以十度因成十身果，故彼經云「為欲令其具佛相好，稱揚讚歎檀波羅蜜故」，即成相好莊嚴身。二云「為欲令其得佛淨身，悉能遍至一切處故，稱揚讚歎尸波羅蜜」，即意生身。三「為欲令其得佛清淨不思議身，稱揚讚歎忍波羅蜜」，即菩提身。四「為欲令其獲於如來無能勝身，稱揚讚歎精進波羅蜜」，即威勢身。五「為欲令其得於清淨無與等身，稱揚讚歎禪波羅蜜」，即福德身。六「為欲令其現於如來清淨法身，稱揚讚歎般若波羅蜜」，即是法身。七「為欲令其現佛世尊清淨色身，稱揚讚歎方便波羅蜜」，即是化身。八「為欲令其為諸眾生住一切劫，稱揚讚歎願波羅蜜」，即願身。九「為欲令其現清淨身，悉過一切諸佛剎土，稱揚讚歎力波羅蜜」，即力持身。十「為欲令其現清淨身，隨眾生心悉使歡喜，稱揚讚歎智波羅蜜」，即是智身。末云「為欲令其獲於究竟淨妙之身，稱揚讚歎永離一切諸不善法，即圓淨十度八萬四千波羅蜜門。」萬行頓具，該上十華，是故梵本名為雜華。上約相顯，別配十度。若約圓融，一一行門皆具十義，可以意得。

Regarding the Commentary's 'Fifth, explaining the ten meanings of "flower"' and below: the text of the Commentary has two parts: first, separately explaining the ten flowers; second, a general evaluation. In the former, they are correlated in sequence to the ten Buddhas. Just as one contains ten meanings, representing that the dharmadhātu Buddha contains the virtues of nature, it is for the sake of matching the ten Buddhas. Because of this sequence, it could also be correlated with the causes of the ten pāramitās, yet it does not follow their sequence, in order to accord with the title. The first is prajñā, the second is the jñāna-pāramitā, the third is upāya, the fourth is śīla, the fifth is kṣānti, the sixth is praṇidhāna, the seventh is dhyāna, the eighth is dāna, the ninth is bala, and the tenth is vīrya. This intention is like Elder Samantanetra below using the causes of the ten pāramitās to accomplish the fruits of the ten bodies. Thus that sūtra states: 'Wishing to cause them to possess the Buddha's major and minor marks, he praised and extolled the dāna-pāramitā'—which accomplishes the body adorned with major and minor marks. Second, it states: 'Wishing to cause them to obtain the Buddha's pure body, capable of reaching all places, he praised and extolled the śīla-pāramitā'—which is the mind-made body. Third: 'Wishing to cause them to obtain the Buddha's pure, inconceivable body, he praised and extolled the kṣānti-pāramitā'—which is the bodhi-body. Fourth: 'Wishing to cause them to obtain the Tathāgata's unexcelled, invincible body, he praised and extolled the vīrya-pāramitā'—which is the majestic-power body. Fifth: 'Wishing to cause them to obtain the pure, peerless body, he praised and extolled the dhyāna-pāramitā'—which is the merit-body. Sixth: 'Wishing to cause them to manifest the Tathāgata's pure dharmakāya, he praised and extolled the prajñā-pāramitā'—which is the dharmakāya. Seventh: 'Wishing to cause them to manifest the pure physical body of the Buddha, the World-Honoured One, he praised and extolled the upāya-pāramitā'—which is the transformation-body. Eighth: 'Wishing to cause them to abide for all kalpas for the sake of sentient beings, he praised and extolled the praṇidhāna-pāramitā'—which is the vow-body. Ninth: 'Wishing to cause them to manifest a pure body that completely surpasses all Buddha-lands, he praised and extolled the bala-pāramitā'—which is the sustaining-body. Tenth: 'Wishing to cause them to manifest a pure body that accords with the minds of sentient beings to make them all rejoice, he praised and extolled the jñāna-pāramitā'—which is the jñānakāya. At the end it states: 'Wishing to cause them to obtain the ultimate, pure and wondrous body, he praised and extolled eternal departure from all unwholesome phenomena'—which is the perfect purification of the ten pāramitās and the eighty-four thousand pāramitā-gates. The myriad practices are suddenly complete, encompassing the above ten flowers; therefore the Sanskrit text is named *Gandavyūha* (miscellaneous flowers). The above is explained in terms of manifest characteristics, separately correlating with the ten pāramitās. If evaluated in terms of perfect interpenetration, every single gate of practice is endowed with the ten meanings, which can be understood in thought.