大方廣佛華嚴經隨疏演義鈔 28.34

28.34

疏「文雖在下」等者，釋通妨難。謂有難云：適所引文皆〈光明覺品〉。此中現相言答十問，乃引下經，豈成此答？釋云：六會現通尚在一時，況〈光明覺〉義不在此，故〈光明覺〉說說此所現。是以此中別列十方佛剎菩薩一一各說，〈光明覺品〉一時總牒，明是說此所現相耳。疏「去此遠近皆十剎」下，上總科。「十方皆八」下，別釋八段。前六釋初遠近，自有三段：一正釋。二「為有所表」下，通難。難云：《華嚴》即是通方之教，未有一土不說此經。今舉十剎，則十外不收；今說百剎，應百外不攝。豈為通方？釋意可知。三「又隨迷」下，約觀心解。疏「今通用之」者，以梵語多含，三藏各取，今以義收，故皆通用，而暗引下經以成四義。初釋首義，以信為首攝諸位，故是通意，明信該果海故。二釋勝義，云次第行中信最勝故。經云「是故依行說次第，信樂最勝甚難得。」三「於生死中」下，釋吉祥義，經即通取下經之意。四信能增長智功德故，釋德義，亦全是〈賢首品〉經文。文云「彼諸大士威神力，法眼常全無缺減，十善妙行等諸道，無上勝寶皆令現。」即吉祥義也。疏「亦有傳云」者，即興善三藏譯。余親問三藏，有同此說，令欲會意故前收四說。疏「今初東方」下，別釋十方。八段之中皆釋三事：一剎名。二佛名。三主菩薩名，唯初東方。案經之次，下之九方從後倒釋，以十首菩薩表十甚深，是助化主，故先舉之；餘二因此，故在後釋。細尋可知。

Regarding the Commentary's stating, "Although the text appears below," and so forth: this resolves an objection. That is, an objection states: "The passages just cited are all from the 'Chapter on Awakening Through Light'. Here, the manifestation of signs is said to answer the ten questions, yet you cite the sūtra below; how could that constitute this answer?" It is explained: "If the manifestation of supernormal powers in the six assemblies still takes place simultaneously, how much more so given that the meaning of 'Awakening Through Light' is not confined to this place; hence what is spoken in 'Awakening Through Light' speaks of what is manifested here." Therefore, herein the buddha lands and bodhisattvas of the ten directions are listed individually and speak one by one, whereas the "Chapter on Awakening Through Light" sums them up simultaneously all at once, making clear that it speaks of the signs manifested here. Regarding the Commentary's stating, "Near and far from here are all ten lands," and so forth: above is the general division of topics. From "The ten directions each have eight" and below, it explains the eight sections individually. The first six explain the initial "near and far," which naturally contains three sections: first, the correct explanation; second, from "In order to express something" and below, resolving an objection. The objection states: "The Avataṃsaka is a universal teaching; there has never been a land where this sūtra is not spoken. Now, in adducing ten lands, those outside the ten would not be included; now, in speaking of a hundred lands, those outside the hundred would not be gathered in. How could it be universal?" The intent of the explanation is clear. Third, from "Furthermore, in accordance with delusion" and below, it is interpreted in terms of contemplating the mind. Regarding the Commentary's stating, "Now they are used interchangeably": because Sanskrit terms have multiple connotations, Tripiṭaka masters each adopted one; now, gathering them by meaning, they are used interchangeably, subtly citing the sūtra below to establish the four meanings. First, explaining the meaning of "foremost" (śreṣṭha / agra): because faith is foremost and subsumes all stages, this is the universal meaning, illuminating that faith encompasses the ocean of fruition. Second, explaining the meaning of "superior" (viśiṣṭa): stating that among progressive practices, faith is most superior. The sūtra says: "Therefore, relying on practice, progression is explained; / joyful trust is most superior and very difficult to attain." Third, from "In the midst of saṃsāra" and below, explaining the meaning of "auspicious" (maṅgala / śrī): the text broadly draws upon the meaning of the sūtra below. Fourth, because faith can increase the virtues of cognition, explaining the meaning of "virtue" (guṇa): this also entirely consists of the sūtra text of the "Chapter on the Chief of the Virtuous". The text says: "The majestic spiritual power of those great beings, / their Dharma-eye is always intact and without deficiency; / the wondrous practices of the ten virtues and all other paths, / they cause the unsurpassable, supreme jewels to fully appear." This is the meaning of auspiciousness. Regarding the Commentary's stating, "There is also a tradition that says": this refers to the translation by the Tripiṭaka Master of Xingshan. I personally inquired of the Tripiṭaka Master, and his statement agreed with this; wishing to harmonize the meanings, the previous four explanations were gathered. Regarding the Commentary's stating, "Now, first, the eastern direction," and so forth: this individually explains the ten directions. Within the eight sections, three matters are always explained: first, the name of the land; second, the name of the Buddha; third, the name of the host bodhisattva, only in the first, eastern direction. Following the order of the sūtra, the nine directions below are explained in reverse order from the end: because the ten "Chief" (Śīrṣa) Bodhisattvas represent the ten profundities and assist the teaching host, they are adduced first; the other two follow from this, and are therefore explained afterward. Careful investigation will make this known.