大方廣佛華嚴經隨疏演義鈔 15.3

15.3

疏「摩訶衍藏是文殊」等者，即結集法藏。經說有三阿難：一阿難，此云慶喜，持聲聞藏；二阿難跋陀，此云喜賢，持獨覺藏；三阿難伽羅，此云喜海，持菩薩藏。但是一人，隨德名別。由此阿難多聞，聞持其聞，積集三慧，齊備文義，並持於三藏教總持自在。「於鐵圍山間」者，《纂靈記》說「然此記本是藏和尚製，後經修飾。其間經論所無，皆問日照三藏，乃西域相傳耳。」而《纂靈記》及《刊定記》皆言《智度論》說，未見其文。《金剛仙論》亦同此說，云佛記鐵圍山外二界中間，召集阿羅漢八十億那由他，菩薩無量無邊恒河沙等結集。疏「龍樹菩薩往龍宮，見此大不思議經有其三本」等者，《纂靈記》引真諦三藏西域記說，《龍樹別傳》亦說入龍宮見經之緣，廣如別說。然龍樹案七卷《楞伽經》「如來記云：『大慧！汝應知善逝涅槃後，未來世當有持於我法者，南天竺國中大名德比丘，厥號為龍樹，能破有無宗。世間中顯我無上大乘法，得初歡喜地，往生安樂國。』」唐三藏《西域記》亦廣說其行迹。疏「遮拘槃國有其具本」者，案隋《開皇三寶錄》，其于闐東南二千餘里，有遮拘槃國。彼國王歷葉相傳敬重大乘，諸國名僧入其境者並皆試練，若小乘學者即遣而不留，摩訶衍人請留供養。王宮內有《華嚴》、《摩訶般若》、《大雲》等經凡一十一部，並十萬偈。王躬受持親執戶鑰，香華供養種種莊嚴，懸諸綵旛，間以時果，誘諸王子使入神拜，令其迴向。又此國東南可二十里有山，其內置《華嚴》、《大集》、方等《寶積》、《楞伽》方廣、《舍利弗陀羅尼》、《華聚陀羅尼》、《都薩羅藏》、《摩訶般若》、《大雲》等經，凡一十一部，皆十萬偈，國法相承，傳寶守護。初東晉有沙門支法領，志樂大乘，捐軀求法，裹糧抗策，以至遮拘槃國。竭誠請禱，遂得《華嚴》前分三萬六千偈，齎來至此，即東晉朝所譯是也。然而龍樹具本以從上昇，法領半珠遂行東土，聖凡證異、華梵音隔，修途阻絕、妙旨淪湑，落簡遺編，僅傳兼半。又案今于闐所進，蓋逾四萬偈，其晉經第一會所說華藏世界文多闕略，取悟無由。至八十卷，爛然可見。雖十萬之偈未全，已四萬之文多具，即上略本也。

Regarding the commentary's "The Mahāyāna piṭaka was compiled by Mañjuśrī..." and so forth: this refers to the compilation of the Dharma piṭaka. The sūtras say that there are three Ānandas: first, Ānanda, translated here as "Rejoicing" (Qingxi), who upheld the śrāvaka piṭaka; second, Ānandabhadra, translated here as "Auspicious Joy" (Xixian), who upheld the pratyekabuddha piṭaka; third, Ānandasāgara, translated here as "Ocean of Joy" (Xihai), who upheld the bodhisattva piṭaka. But they are merely one person, whose names differ according to virtues. Because this Ānanda was learned, maintained what he heard, accumulated the three wisdoms, and possessed both letter and meaning, he upheld the teachings of the three piṭakas with total dhāraṇī and unfettered mastery. Regarding "between the Cakravāḍa Mountains": the Zuanling ji says, "However, this record was originally composed by Master Fazang and subsequently edited. What was not found in the sūtras and treatises therein was all asked of Tripiṭaka Master Divākara; it was indeed passed down in the Western Regions." But both the Zuanling ji and the Kanding ji say it is stated in the Mahāprajñāpāramitopadeśa, though the text has not been seen. The Jin gang xian lun also shares this account, saying that the Buddha prophesied that outside the Cakravāḍa Mountains, between the two realms, eighty billion nayutas of arhats and immeasurable, boundless Ganges sands of bodhisattvas would assemble to compile [the teachings]. Regarding the commentary's "Bodhisattva Nāgārjuna went to the Dragon Palace and saw that this Great Inconceivable Sūtra existed in three recensions," and so forth: the Zuanling ji cites Tripiṭaka Paramārtha's Records of the Western Regions, and the Biography of Nāgārjuna also recounts the circumstances of entering the Dragon Palace and seeing the sūtra, as detailed elsewhere. Furthermore, regarding Nāgārjuna, according to the seven-fascicle Laṅkāvatāra-sūtra: "The Tathāgata prophesied: 'O Mahāmati! You should know that after the Sugata's nirvāṇa, in the future there will be one who upholds my Dharma, a monk of great renowned virtue in the country of South India, named Nāgārjuna, who can crush the doctrines of existence and non-existence. In the world he will manifest my unsurpassed Mahāyāna Dharma, attain the first Ground of Joy, and be reborn in the Land of Peace and Bliss.'" The Tang Tripiṭaka's Record of the Western Regions also details his deeds. Regarding the commentary's "The Kingdom of Cokkuka had the complete text": according to the Sui Dynasty's Kaihuang sanbao lu, more than two thousand li southeast of Khotan lies the Kingdom of Cokkuka. The kings of that land through successive generations revered the Mahāyāna; eminent monks of various countries entering their territory were all tested: if they were scholars of the Hīnayāna, they were dismissed and not detained, whereas followers of the Mahāyāna were invited to stay and make offerings. Inside the royal palace were the Avataṃsaka, Mahāprajñāpāramitā, Mahāmegha, and other sūtras, eleven works in total, all numbering one hundred thousand verses. The king personally received and upheld them, holding the door key himself, offering incense and flowers, providing various adornments, hanging multicolored banners, interspersing seasonal fruits, and inducing the princes to enter, bow reverently, and dedicate the merits. Furthermore, about twenty li southeast of this kingdom was a mountain inside which were placed the Avataṃsaka, Mahāsaṃnipāta, Vaipulya-ratnakūṭa, Laṅkāvatāra-vaipulya, Śāriputra-dhāraṇī, Ratnakoṭi-dhāraṇī, Tuṣita-piṭaka, Mahāprajñāpāramitā, Mahāmegha, and other sūtras, eleven works in total, all of one hundred thousand verses, preserved by national custom through generations as treasures to be guarded. Earlier, in the Eastern Jin, there was the śramaṇa Zhi Faling, whose aspiration took joy in the Mahāyāna; risking his life in search of the Dharma, he packed provisions, held his staff, and reached the Kingdom of Cokkuka. Praying with utmost sincerity, he obtained the first portion of the Avataṃsaka, comprising thirty-six thousand verses, and brought it back here; this was what was translated during the Eastern Jin dynasty. However, Nāgārjuna brought the complete text to ascend [to heaven], while Faling's half-gem made its way to the Eastern Land. The realization of sage and ordinary differs, the sounds of Chinese and Sanskrit are separated; the long journey was obstructed, and the wondrous import was submerged and lost, leaving broken slips and missing chapters, so that barely half was transmitted. Furthermore, according to what has now been presented by Khotan, it exceeds forty thousand verses. What was expounded at the first assembly in the Jin sūtra was defective in text regarding the Lotus Treasury World, offering no means to attain awakening; but when it comes to the eighty-fascicle version, it is brilliantly visible. Although the one hundred thousand verses are not yet complete, the more than forty thousand characters of text are mostly present; this is the abridged recension mentioned above.