大方廣佛華嚴經隨疏演義鈔 72.41

72.41

Third, the section on receiving the stage. Regarding 'Naturally possesses ten characteristics': in the text, the dharma and similes are combined and concluded. First, like the supreme flower in the world, it is the flower of the principal bodhisattva; being made of great jewels, it is supreme. Second, vastness is its measure. Third, in terms of phenomena, it is supreme because various jewels are interspersed; in terms of dharma, it is adorned by various virtues, also as stated above, because it possesses virtues such as simultaneous complete correspondence, sovereign freedom of breadth and narrowness, and mutual containment of the one and the many. Fourth, the wisdom-ground of the dharmadhātu serves as its place of origin. Fifth, the cause is like planting. Sixth, the accomplishment is like emerging from the water. Seventh, the foremost characteristic. Now, flowers have three different stages in time: first, a flower that has not yet opened; second, when it is in its flourishing prime; third, when it is withered and about to fall. The present case is neither the first nor the last, but precisely in its flourishing prime. 'Correct contemplation shining universally' equals its radiant light. 'Phenomena manifest in the dharmadhātu' is like the opening of the lotus bud blooming to reveal the lotus, flower and fruit both beautiful, phenomena and principle clearly evident, the provisional and the real opening in splendor. Eighth, the lotus flowers of the world are induced by human virtue; this flower here is induced by supramundane virtue. Ninth, lapis lazuli is purity, sandalwood is bliss, agate is self, and jambūnada gold is permanence, taking the four virtues as its essence. Tenth, the wisdom light shines completely, illuminating the tathāgatagarbha, and the net of teachings spreads far and wide, serving as its adornment.