大方廣佛華嚴經隨疏演義鈔 17.74

17.74

疏「上皆就迹而說」下顯實。於中，上一句是結前，此下正顯實義。言「如不思議境界經斯為良證」者，彼經云「爾時復有千億菩薩現聲聞形，亦來會坐，其名曰舍利弗、目犍連，乃至云阿難、提婆達多、跋難陀等而為上首。皆已久修六波羅蜜，近佛菩提，為化眾生於雜染土現聲聞形。」釋曰：是大菩薩方便顯本，故為實說。如《法華．五百弟子品》云「諸比丘諦聽，佛子所行道，善學方便故，不可得思議。知眾樂小法，而畏於大智，是故諸菩薩，作聲聞緣覺。」即其文也。又阿難章中云「方便為侍者，護持諸佛法。」即大權明矣。後去取中，疏「但隨機教別」者，此亦含多義：一成上諸說，但隨機教故。二者即約三種阿難受持三藏，故云隨機教別見聞不同。三種阿難，即《大乘集法經》說玄中已引《金剛仙論》，及真諦《般若疏》引《闍王懺悔經》等，並同此說。

The commentary states: 'The above are all spoken in terms of traces', and following this, reveals the real. Within this, the preceding clause concludes what came before, and below this directly reveals the real meaning. In saying: 'As in the Acintyaviṣaya-sūtra, this serves as fine proof', that sūtra states: 'At that time, there were also one hundred billion bodhisattvas manifesting the forms of śrāvakas, who also came and sat in the assembly. Their names were Śāriputra, Maudgalyāyana, and so forth, up to Ānanda, Devadatta, Upananda, and others who served as leaders. All had long cultivated the six pāramitās and were close to the Buddha's bodhi; for the sake of transforming sentient beings, they manifested the forms of śrāvakas in defiled lands.' Explanation: These are great bodhisattvas employing upāya to manifest the original root; hence it is an account of the real. As the 'Chapter on the Five Hundred Disciples' in the Lotus Sūtra says: 'All bhikṣus, listen attentively: / The path traversed by the Buddha's sons / is inconceivable / because they skillfully practice upāya. / Knowing that the multitude delights in minor teachings / and dreads great wisdom, / for this reason the bodhisattvas / make themselves into śrāvakas and pratyekabuddhas.' This is that text. Furthermore, the passage on Ānanda says: 'Employing upāya to become the attendant, / he protects and upholds the Dharma of all buddhas.' This clearly indicates great provisional manifestation. Later, in evaluating what to accept and reject, the commentary states: 'It merely accords with differences in faculties and teachings.' This also contains multiple meanings: First, it establishes the various explanations above, precisely because it accords with faculties and teachings. Second, it is in terms of the three kinds of Ānanda receiving and upholding the Tripiṭaka; hence it is said that according to differences in faculties and teachings, what is seen and heard differs. The three kinds of Ānanda are explained in the Mahāyāna-dharma-saṃgīti-sūtra, already cited in the Prolegomena from the Commentary of the Vajrarṣi, Paramārtha's Prajñā Commentary citing the Sūtra on King Ajātaśatru's Repentance, and so on—all of which share this explanation.