大方廣佛華嚴經隨疏演義鈔 28.23

28.23

疏「十頂一種」下，二別明頂問。於中二：先敘昔、後申今。前中有三說：一依《梵網經》。疏文有三：初正敘昔；二「理亦可通」者，以理縱成；三「但彼經」下，以文奪破。言「二三四與此三四五會處法全同」者，此是第三會在忉利，四在夜摩，五在兜率；彼第二即在忉利，故彼說十世界海竟，即云次於忉利天宮說十住法，次至夜摩說十行法，次至兜率天宮說十迴向。斯則處法全同，次第不同，彼二此三、彼三此四、彼四此五，以前加菩提場故。言「他化十地次第亦同」者，亦是第六在他化自在天說十地故，由彼不越第五化樂天故，說地亦第六故。彼文云「次至化樂天宮說十禪定，次至他化自在天宮說十地法，次至初禪說十金剛心，次至二禪宣說十願，次至三禪說十忍法，次至第四禪摩醯首羅宮說我本原蓮華藏世界盧舍那佛所說心地法門。」故總收之，四例不同：一菩提、普光二會不分則開合不同；二則次第不同；三即有無不同，此經四禪無說，彼皆有說；四此有重會、彼無重會，彼經一處說一法門，此則四六兼二、七兼於三。以斯四義、故難會通。從「又此中問」下，縱成一破。設汝欲將心地法門例同此者，此中說果應為心地，何得用頂上？一師義竟。疏「有云僧祇」下，第二師義。於中二：先敘昔、二「彼問雖十」下破，可知。

On the commentary’s "The single category of the ten summits" and below, this is secondly to specifically explain the question concerning the summits. Within this, there are two parts: first, recounting past [interpretations], and second, presenting the present [correct interpretation]. In the former, there are three theories. The first relies on the Brahmajāla-sūtra. The text of the commentary has three parts: first, directly recounting the past [interpretation]; second, "The principle could also be admissible," which grants and establishes it based on principle; third, "However, that sūtra" and below, which refutes it by stripping it away based on the text. As for the statement "The second, third, and fourth [assemblies in that sūtra] are completely identical in location and Dharma to the third, fourth, and fifth assemblies here": this is because here, the third assembly is in the Trāyastriṃśa Heaven, the fourth is in the Yāma Heaven, and the fifth is in the Tuṣita Heaven. There, the second assembly is in the Trāyastriṃśa Heaven; thus, after expounding the seas of ten worlds, that text immediately states that next, in the Trāyastriṃśa heavenly palace, it expounds the Dharma of the ten abodes; next, reaching the Yāma Heaven, it expounds the Dharma of the ten practices; next, reaching the Tuṣita heavenly palace, it expounds the ten pariṇāmanās. Thus, their locations and Dharmas are completely identical, but the sequence differs: its second is our third, its third is our fourth, and its fourth is our fifth, because previously [in this sūtra] the bodhimaṇḍa was added. As for the statement "The Paranirmitavaśavartin Heaven's ten grounds are also identical in sequence": this is because the sixth assembly is also in the Paranirmitavaśavartin Heaven expounding the ten grounds; since that text does not skip over the fifth, the Nirmāṇarati Heaven, its exposition of the grounds is also sixth. That text states: "Next, reaching the Nirmāṇarati heavenly palace, it expounds the ten dhyānas; next, reaching the Paranirmitavaśavartin heavenly palace, it expounds the Dharma of the ten grounds; next, reaching the First Dhyāna, it expounds the ten adamantine minds; next, reaching the Second Dhyāna, it proclaims the ten vows; next, reaching the Third Dhyāna, it expounds the Dharma of the ten kṣāntis; next, reaching the palace of Maheśvara in the Fourth Dhyāna, it expounds the mind-ground Dharma-gate expounded by Rocana Buddha of my original Lotus Treasury World." Therefore, collecting them in summary, four paradigms differ: first, whether the Bodhi and Puguang assemblies are divided or not, their opening and combining differ; second, the sequences differ; third, presence and absence differ, for this sūtra has no exposition in the Four Dhyānas, while that sūtra has expositions in all of them; fourth, here there are repeated assemblies, whereas there are no repeated assemblies there—that sūtra expounds one Dharma-gate in one location, while here the fourth and sixth assemblies each combine two, and the seventh combines three. Due to these four meanings, it is difficult to reconcile them. From "Moreover, regarding what is questioned herein" and below, it grants it and accomplishes a refutation: even if you wished to use the mind-ground Dharma-gate as an analogue to this one, what is expounded here as the result should be the mind-ground—how could one use "summits" above? The first master's position is concluded. On the commentary's "Some say it is the asaṃkhyeya" and below, this is the second master's position. Within this, there are two parts: first, recounting the past [interpretation], and second, "Although those questions are ten" and below, which refutes it, as can be known.