大方廣佛華嚴經隨疏演義鈔 28.43

28.43

疏「寔為三世佛母，豈獨釋迦之師」者，結其實德。故七十九經云「文殊師利所有大願，非餘無量百千億那由他菩薩之所能有。善哉文殊師利！其行廣大，其願無邊，出生一切菩薩功德無有休息。善哉文殊師利！常為無量百千億那由他諸佛母，常為無量百千億那由他諸菩薩師，教化成就一切眾生」等。《佛名經》說：過去無量恒河沙佛，皆是文殊教令發心。然猶帶數，故今顯實，實為一切佛母，不可窮其始末。豈獨釋迦之師者，即前所引《處胎經》云「昔為能仁師，今為佛弟子。二尊不並化，故我為菩薩。」即法華九世祖師，亦帶方便住首楞嚴三昧。亦是跡中，故弛張乎權實之場、瑩徹乎真如之際，住諸佛不思議之境，豈可語其始終。無言強言，為三世之佛母耳。疏「影響而來故其說也」者，結也。影響，顯非實因也。疏「何不入定」者，問意中云何？明已後信未入位，許不入定；今此三品說佛三業，何不入定？故為此通。以果從因，因即十信，十信不入，果亦不入，是十信中取說果故。疏「下結文具顯」者，即品末云「世尊昔為菩薩時，以種種談論、種種語言、種種音聲、種種業、種種報、種種處、種種方便、種種根、種種信解、種種地位而得成就，亦令眾生如是知見，而為說法。」即其文也。

Regarding the commentary's statement, "He is truly the mother of the Buddhas of the three periods of time, how could he merely be the teacher of Śākyamuni?": this concludes with his actual virtue. Thus the seventy-ninth fascicle of the sūtra says: "All the great vows of Mañjuśrī cannot be possessed by any other immeasurable hundreds of thousands of koṭis of nayutas of bodhisattvas. Excellent, Mañjuśrī! His practices are vast, his vows are boundless, giving rise to all bodhisattva virtues without rest. Excellent, Mañjuśrī! Constantly the mother of immeasurable hundreds of thousands of koṭis of nayutas of Buddhas, constantly the teacher of immeasurable hundreds of thousands of koṭis of nayutas of bodhisattvas, teaching and bringing to fruition all sentient beings," and so forth. The Fo ming jing says: the Buddhas of the past, [countless as] the sands of immeasurable Ganges Rivers, were all inspired to generate the aspiration [for awakening] by Mañjuśrī. Yet that still retains numbers; therefore it now reveals the reality: he is truly the mother of all Buddhas, whose beginning and end cannot be fathomed. As for "how could he merely be the teacher of Śākyamuni?", this refers to what was previously quoted from the Garbhastha-sūtra: "In the past I was the teacher of the Capable Sage (Śākyamuni); now I am the Buddha's disciple. Two honoured ones do not teach side by side, so I act as a bodhisattva." That is, as the ancestral teacher across nine lifetimes in the Lotus Sūtra, he also retained upāya to abide in the Śūraṅgamasamādhi. This too is among his traces; hence relaxing and deploying within the arena of the provisional and real, lucidly penetrating the boundary of tathatā, he abides in the inconceivable realm of all Buddhas—how could one speak of his beginning or end? Where there are no words, one speaks by forcing words, calling him the mother of the Buddhas of the three periods of time. Regarding the commentary's statement, "Coming like an echo and shadow, hence his exposition": this is the conclusion. "Echo and shadow" shows that this is not his real causal stage. Regarding the commentary's question, "Why does he not enter samādhi?": what is the intention of this question? It explains that later, faith has not yet entered the stages, so it is permitted that he does not enter samādhi; now, these three chapters explain the three karmas of the Buddha, so why does he not enter samādhi? Hence this resolution is made: aligning the fruit with the cause, the cause is the ten faiths; since the ten faiths do not enter, the fruit also does not enter, because it is within the ten faiths that the fruit is expounded. Regarding the commentary's statement, "The concluding text below fully reveals it": this refers to the end of the chapter where it says, "When the World-Honoured One was formerly a bodhisattva, he achieved fulfillment through various discourses, various languages, various sounds, various karmas, various retributions, various places, various upāyas, various faculties, various faiths and understandings, and various stages, and he also caused sentient beings to have such knowledge and vision, preaching the Dharma for them." This is that text.