大方廣佛華嚴經隨疏演義鈔 87.11

87.11

The fourth major section. Regarding the commentary's: “Now, first, the elder Utpalabhūti corresponds to salvific protection...”, and so forth: great compassion is predominant in rescuing and protecting sentient beings, while great wisdom is non-attached, transcending the notion of sentient beings; resting non-abidingly upon both compassion and wisdom, this name is established. Regarding the commentary's: “Pariṇāmanā toward the bhūtakoṭi in meaning permeates vastness”: it is only exhausted in the realm of the Buddha, horizontally pervading the dharmadhātu and the realm of sentient beings. Regarding the commentary's: “Each of the four above contains phenomena and principle; reflect upon this”: as in the first, knowing the differences in the substance of incense, in terms of phenomena this can be known. In terms of principle, as with burning incense, it means using the fire of wisdom to manifest the myriad practices, universally pervading. Scented ointments are mixed with the water of the pure nature, adorning the dharmakāya. Powdered incense is crushed by vajra-wisdom so that it has no substantiality. That is to say, wisdom, pure nature, and the like are the places of production. As in the second, distinguishing differences according to category. In terms of principle, incense is the practice of habit-energy; the cause of heavenly beings is the smoking and baking of heavenly habit-energy to form the fruition; it is also that the habit of the Path arrives from heaven, having good light and purity, and other categories follow this model. However, regarding the third, “knowing powers and functions”: the preceding two in the text only treat worldly incense while implicitly containing principle. This one inherently contains both in its text, as in the repulsion of the conditioned, which is in terms of phenomena. Curing various illnesses: white sandalwood cures heat and frankincense cures cold; in terms of principle, these are the various counteractive practices, namely compassion, contemplation of impurity, and the like. Severing all evils: just as benzoin can ward off wicked evils, right view and wisdom leave no evil unsevered. Again, practices such as the ten wholesome deeds produce the incense of joy, like aloeswood and sandalwood, which means practicing generosity in accordance with capacities, bringing joy to oneself and others. The incense that increases afflictions, like orchid and musk, refers to the practice of attachment and contamination, just as contaminated absorption increases the taste of attachment. The incense that destroys afflictions, like gośīrṣa-candana and saindhava, refers to the various wisdoms and patiences, preventing attachment to the conditioned. Explaining solely in terms of principle, this is the superior cause for humans and gods. Disgust with the conditioned is impermanence and the like. The incense of abandoning arrogance and indolence is selflessness, forbearance, non-negligence, and the like. The incense of generating the mind to be mindful of the Buddha praises the Buddha's merits, expounds the practices of the pure land, and the like. Realising and understanding Dharma doors, deep meditative practices, and the like, as the enjoyment of the noble ones, is the non-conceptual contemplation of tathatā, and so on. The distinctions among all bodhisattvas are the superior and inferior qualities cultivated by the three [stages of] worthies and the ten grounds. The incense of the stages of all bodhisattvas is the shallowness or depth of the tathatā and wisdom realised.