大方廣佛華嚴經隨疏演義鈔 26.59

26.59

疏「芬陀利即白蓮華」者，即唐三藏等諸師所翻。而言「亦是正敷榮時」者，即什公意，故叡公《法華．序》云「華有三時之異：華而未敷名屈摩羅，凋而將落名迦摩羅，處中盛時名芬陀利。」生公亦云：「器像之妙，莫踰蓮華。蓮華之美，榮在始敷。始敷之盛，則子盈於內，色香味足，謂之芬陀利。」意亦同也。今存二譯，各是一義，梵語多含，故兩存耳。疏「即隨一一心同時相應功德流注」者，大海既喻藏識，小海復表種子，二皆心王故。河表同時心，所謂善十一、遍行別境二，千福河流注心地也。

On the Commentary's "puṇḍarīka is the white lotus": This is the translation by the Tripiṭaka Master of the Tang and other masters. As for the statement "it is also the time when it is just blossoming in glory": This was the view of Master Kumārajīva. Therefore Master Sengrui's "Preface to the Lotus Sūtra" states, "Flowers have the distinction of three stages: when flowered but not yet opened, it is called kumuda; when withering and about to fall, it is called kamala; when in the middle, flourishing stage, it is called puṇḍarīka." Master Daosheng also said, "Among exquisite shapes and vessels, none surpasses the lotus flower. The beauty of the lotus flower lies in its glory when just opening. In the fullness of its initial blossoming, the seeds are abundant within, and its color, fragrance, and taste are complete—this is called puṇḍarīka." The meaning is identical. Now both translations are preserved, each being one meaning; because Sanskrit terms are polysemous, both are preserved.
On the Commentary's "namely, the flowing streams of merits simultaneously associated with each and every mind": Since the great ocean symbolizes the storehouse consciousness and the small oceans further symbolize seeds, both being the primary mind, the rivers symbolize the simultaneous mental factors—namely, the eleven wholesome factors, the two categories of omnipresent and specific mental factors; the rivers of a thousand merits flow into the mind-ground.