大方廣佛華嚴經隨疏演義鈔 89.59

89.59

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.