大方廣佛華嚴經疏 46.10

46.10

第三宿住通。標中謝往之事名宿住，在過去明了記憶為隨念。即宿住之隨念，宿住隨念之通。二「能知」下釋相，中二：一知凡事，於中先總、「所謂」下別。二「又憶過去」下知佛事。於中亦二：先約界顯多，但知其果；後「又憶念」下約人顯多兼知其因，皆以菩薩得九世眼如見現在故。若不爾者，過去之法若不落謝不名過去，若已落謝無法可知。若但曾經心中，有種影現前故說憶知者，是則但見自心、不見彼法。又曾不經事，應不憶知。又但見現在，非是過去，何名宿住？餘文可知。

Third is the supernormal power of past abodes. In the heading, matters that have passed away are called 'past abodes'; clearly remembering what occurred in the past is 'recollection.' That is, recollection of past abodes, the supernormal power of recollection of past abodes. Second, from 'capable of knowing' onwards, is the explanation of the characteristics, within which there are two parts: first, knowing mundane matters, within which is first a general statement, and from 'that is to say' onwards, the particulars; second, from 'again recollects the past' onwards, knowing Buddha matters. Therein are also two parts: first, indicating the vastness in terms of realms, knowing only their fruitions; second, from 'again recollects' onwards, indicating the vastness in terms of persons, concurrently knowing their causes, all because the bodhisattva has attained the eye of the nine periods of time, seeing them as if presently perceived. If this were not so, then if past dharmas did not pass away, they would not be called past, while if they had already passed away, there would be no dharma to be known. If it were merely that due to an impression appearing in the mind previously experienced one is said to recollect and know it, then one would only see one's own mind and not see that dharma. Furthermore, one should not be able to recollect or know matters never previously experienced. Again, one would only see the present and not the past, so how could it be called 'past abodes'? The rest of the text can be understood.