大方廣佛華嚴經隨疏演義鈔 89.59

89.59

疏「即凡身一生」者，約圓融說。亦解行一生約行布說。「故千年之烏」下，成第一凡身一生之義。「依實修者」下，通伏難。恐有問言：約法圓融，是則可爾。豈得有凡身一生而得成辦？故為此通。非獨善財，行者豈能即得？餘如〈發心功德品〉。「三入十住」者，此中十句，文有三節：初二總具行位、後四亦通、中間四句乃有三義。一但攝三賢，以三是智慧入法界同住義故，四五皆行故，六是願故。二「又上四」下，重以此四攝十地。三即十地證智，證十法界故；四即別地行故；五即稱理具修行故；六即大願導諸行故。三「又上四義義含通別」者，別如初配，通謂位故。疏文有二百二十一句，下文分為二：先總科、後別釋。前中總有四意：初明通發三心；二且分為二；三「又前多明」下，依三種發心分之為二；四「又前明菩提心殊勝功德」下，約高廣分，即光統意，故依之釋文。若順第三意，則前段但是三賢，即分為三，攝上十二。初三段十住次五十行，後四十向，二意皆通。有宗法師於二百二十一喻皆立別名，亦不分判，亦無別理。疏「以金剛智終成菩提故」者，既始從種性、終至金剛菩提之智，竪配理明。初心頓具諸位功德，正順經宗。故〈毘盧遮那品〉云「一切功德皆在最初菩提心中住」，即其義也。又後一百三句自在德中，若唯配十地，亦可束之：十住為初地，十行為二地，十向為三地，初二三地並為四地，四五為五地，後五依前如次判之。亦順本文，恐繁不配其中行相。疏「其間梵語廣如音義」者，恐繁故指。疏中隨難已釋其二，謂毘笈摩、婆樓那，餘未釋者今當具之。言大應伽者，應伽云身。然身有四名：一曰伽耶、二曰設理羅、三曰第訶、四曰應伽。然應伽亦云分，謂支分也。次云樹名珊陀那者，此云和合，或云斷續。謂此藥能令已斷傷者再續和合也。次藥名阿藍婆者，此云藥汁，其藥出香山及雪山中，天生在於石臼之內。或云得喜，謂得此藥生歡喜故。四須彌下四地德中，波利質多羅樹，波利此云遍也，亦曰周匝。質多羅，此云間錯莊嚴也。意言此樹眾雜色華周匝嚴飾，或曰圓妙莊嚴。次云婆師迦華，具云婆利史迦。言婆利史者，此云雨也。迦謂迦羅，此云時也，雨時生故。瞻蔔迦華，此云黃色華。其華有香氣，而形似梔子華也。蘇摩那華，此云悅意華。其華形色俱媚，令見者心悅故。五椰子下明五地德。藥汁名訶宅迦，此云金色水，甚於九轉還丹之力也。迦陵頻伽鳥，前已釋竟。此云美音，或曰妙聲。此鳥本出雪山，在㲉能鳴，其音和雅，聽者無厭。摩訶那伽，此云大龍，亦云大象。今此力士，力如龍象。八如人下八地德中，摩竭魚者，此云大體也。謂即此方巨鼇之類，兩目如日，張口如暗谷，能吞大舟。凡出濆流，即如潮上。噏水如壑，高下如山。大者可長二百餘里。安繕那，青色藥也。

Regarding the Commentary's statement, 'Namely, in a single lifetime of the ordinary physical body': this is stated in terms of perfect interfusion. A single lifetime of understanding and practice is also spoken of in terms of progressive arrangement. The passage from 'Therefore, the crow of a thousand years' onward establishes the first meaning of 'a single lifetime of the ordinary physical body.' The passage from 'As for those who practice according to reality' onward resolves an implicit objection. It was feared someone might ask: 'In terms of the perfect interfusion of phenomena, it may indeed be so; but how could there be accomplishment within a single lifetime of an ordinary physical body?' Thus, this resolution is provided: not only for Sudhana—how could any practitioner immediately attain it? The rest is as in the 'Chapter on the Merit of the Aspiration for Enlightenment'.
Regarding 'Three: Entering the ten abodes': here there are ten phrases, and the text has three sections: the first two completely encompass practice and stages; the latter four also apply generally; the middle four phrases have three meanings. First, they merely subsume the three ranks of worthies, because the third is the meaning of wisdom entering the dharmadhātu and abiding identically, the fourth and fifth are both practice, and the sixth is vow. Second, the passage from 'Moreover, the above four' onward again uses these four to subsume the ten stages: the third is the realization-wisdom of the ten stages, because it realizes the ten dharmadhātus; the fourth is the practice of specific stages; the fifth is the complete cultivation of practice in accordance with principle; the sixth is the great vow guiding all practices. Third, regarding 'Moreover, the above four meanings contain both the general and the specific': the specific is as assigned initially, and the general refers to the stages. The Commentary has two hundred and twenty-one lines, and the text below is divided into two parts: first, a general rubric, and second, a distinct explanation. In the former, there are four points of intention in all: first, clarifying the common generation of the three minds; second, tentatively dividing into two; third, the passage from 'Moreover, the preceding mostly explains' onward divides it into two according to the three kinds of generation of the mind; fourth, the passage from 'Moreover, the preceding explains the supreme merits of the bodhicitta' onward divides it according to height and breadth—this is the view of Master Guangtong, and hence the text is explained in accordance with it. If one follows the third meaning, then the preceding section is merely the three ranks of worthies, being divided into three to subsume the twelve above: the first three sections are the ten abodes, next are the fifty practices, and the last are the forty dedications; both interpretations are admissible. Master Youzong established separate names for all two hundred and twenty-one similes, neither classifying them nor offering any distinct principle.
Regarding the Commentary's statement, 'Because through diamond-like wisdom one ultimately achieves bodhi': since it begins from the lineage-nature and ends in the wisdom of diamond bodhi, vertical alignment with principle is clear. That the initial mind suddenly possesses the merits of all stages precisely accords with the cardinal tenet of the sūtra. Therefore, the 'Chapter on Vairocana' says: 'All merits abide within the initial bodhicitta'—this is its meaning. Furthermore, in the latter one hundred and three phrases on the merits of sovereignty, if one solely correlates them with the ten stages, they may also be bundled together: the ten abodes make the first stage, the ten practices make the second stage, the ten dedications make the third stage; the first, second, and third stages together make the fourth stage; the fourth and fifth make the fifth stage; the remaining five are determined in order according to the preceding. This also accords with the primary text, but for fear of prolixity the specific characteristics of practice therein are not correlated.
Regarding the Commentary's statement, 'The Sanskrit terms occurring therein are extensive, as in the Sound and Meaning': it points to them for fear of prolixity. In the Commentary, two have already been explained according to difficulty, namely, vigama and varuṇa; those not yet explained will now be fully addressed. As for mahā-aṅga: aṅga means 'body'. Now, the body has four names: first, kāya; second, śarīra; third, deha; fourth, aṅga. However, aṅga also means 'part', referring to limbs and segments. Next, the tree named saṃdhāna: this translates as 'uniting', or 'reconnecting the broken'. It means this medicine can reconnect and unite what has been severed and wounded. Next, the medicine named ālamba: this translates as 'medicinal juice'; this medicine comes from the Gandhamādana and Himālaya mountains, growing naturally inside stone mortars. Or it is called 'obtaining joy', meaning that on obtaining this medicine one gives rise to delight. Under 'Four: Sumeru', among the virtues of the fourth stage: the pārijāta tree—pāri translates here as 'pervasive', or 'circumferential'; jāta (citra) translates here as 'variegated adornment'. The meaning is that this tree is circumferentially adorned with flowers of various colors; or it is called 'wondrously round adornment'. Next, the vārṣikā flower: in full, it is vārṣikā. Vārṣi translates as 'rain'; kā refers to kāla, translating as 'season'—it is so called because it blooms in the rainy season. The campaka flower translates as 'yellow flower'; this flower is fragrant, and its shape resembles the gardenia flower. The sumanā flower translates as 'mind-pleasing flower'; its shape and color are both charming, causing those who see it to rejoice in their hearts. Under 'Five: Coconut', the virtues of the fifth stage are explained. The medicinal juice named hāṭaka translates as 'golden water', having a power surpassing that of nine-times-transformed cinnabar elixir. The kalaviṅka bird has already been explained previously; it translates as 'sweet sound', or 'wondrous voice'. This bird originally comes from the Himālayas; it can sing while still in the egg, its sound is harmonious and elegant, and those who hear it never tire of it. Mahānāga translates as 'great dragon', and also as 'great elephant'; here this wrestler's strength is like that of a dragon-elephant. Under 'Eight: Like a person', among the virtues of the eighth stage: the makara fish translates as 'large body'. It refers to creatures of the kind of the great sea-turtle in this land; its two eyes are like the sun, and when it opens its mouth it is like a dark ravine, able to swallow large boats. Whenever it spouts water, it is like an incoming tide; it swallows water like a gorge, swelling high and low like mountains. The large ones can be over two hundred li long. Añjana is a blue-black medicinal paste.