大方廣佛華嚴經隨疏演義鈔 85.10

85.10

Regarding the commentary's "third, manifesting signs," this is like Mahādeva and so forth. "Fourth, expressing meaning," this is like mountains expressing stages, oceans expressing compassion, and so forth. Regarding the commentary's "further, the preceding flows from the Buddha's dharmadhātu," etc., this is expounding the Dharma in terms of symbolic expression. Regarding the commentary's "the meaning of bhikṣu is as usual," anciently there were five meanings: first, terrifying Māra, because when first renouncing the household life, Māra's palace shakes. Second, mendicant: below, begging food from householders to sustain the body; above, begging the Dharma from buddhas to refine the spirit. Third, pure precepts: keeping the precepts, one gradually enters the count of the Saṅgha, because one ought to uphold the precepts. Fourth, pure livelihood: having received the precepts, because the three karmic activities one produces are free from greed, one does not depend on greed and wrong livelihood. Fifth, destroying evil: gradually relying on the noble path to extinguish defilements. Modernly one says bhikṣu, which is the name of the bhikṣu grass, because it possesses five virtues. Regarding the commentary's "attaining the non-dual understanding regarding self and non-self," etc., this explains the sūtra's clouds of offerings rained down by the worldly lords, etc. Because "lord" signifies sovereignty, only when self and non-self are non-dual does sovereignty exist. This is the Kātyāyana chapter of the Vimalakīrtinirdeśa. The meaning of the five impermanences was already cited in the Third Stage above; that is, being non-dual regarding self and non-self is the meaning of non-self, because within the dharma of non-self there is the true self. Regarding "second, in terms of expression, all buddhas' revelations rely on prajñā," etc., Mañjuśrī expresses prajñā, because without prajñā one cannot teach. This is already one meaning. From "ultimate" onward, it also expresses that although what is taught has thousands of distinctions, it ultimately reaches all-aspect knowledge, hence the emitted light returns and enters the crown of wisdom. The latter phrase is the intent of the Lotus Sūtra. Regarding "if one cultivates free from craving and views, there is no weariness," this is the intent of the "Inquiring after Illness" chapter of the Vimalakīrtinirdeśa, cited in the text above. Regarding the commentary's "one eye possessing these four functions, it is called unhindered," this is precisely the third meaning above.