大方廣佛華嚴經隨疏演義鈔 47.3

47.3

疏文中「幢者略有五義」者，《刊定》有七，今略其二，言一高出、二建立者，下施幢旛中皆有其文。「一高出」者，亦云高顯，顯即顯現，亦出義也。下經云「願一切眾生建高顯幢，然智慧燈普照世間。」「二建立」者，下經云「願一切眾生立堅固幢，悉能摧殄一切魔業。」其《刊定》七中，一堅固義、二滅恐怖義、三歸向義、四建立義、五高顯義、六摧殄義、七不為他壞義。今以堅固即不為他壞，準上引經即建立中攝。又他不壞，在滅恐怖中攝，故《涅槃》三十一云「修戒定慧如帝釋幢，不移轉故。」故略其二，謂不為他壞及堅固義。疏「歸向義」者，列眾中有如燈幢，為眾所歸。「四摧殄」者，七十八云「菩提心者如猛將幢，降伏一切諸魔軍故。」言「滅怖」者，《智論》二十四明修八念能除恐怖。言八念者，於六念外更加息怨。於念三寶中，引經證云「佛告諸比丘：『釋提桓因與阿修羅鬪，在大陣中時告諸天眾：「汝與阿修羅鬪時，設有恐怖，當念我七寶幢，恐怖即滅。若不念我幢，當念伊舍那天子（帝釋左面天王）寶幢，恐怖即除。若不念伊舍那寶幢，當念婆樓那天子（帝釋右面天王）寶幢，恐怖即除。」』」以是故知幢為滅怖畏義。疏「故下文慈氏座前」等者，即六十七經優鉢羅華長者中，經云「善男子！兜率天中有香名先陀婆。於一生所繫菩薩座前燒其一丸。興大香雲遍覆法界。普雨一切諸供養具。供養一切諸佛菩薩」是也。疏「一離障成身對」等者，以文易故，疏不指經，今當指之。二入一切土下，入剎對，三於一念下是，四無量無數下是，五恒以淨念下是，六以小入大下是，七獲一切智下是，八一切如來下是，九到金剛下是，十已得諸佛自在神通下是。初得通，後於一切數下立法。疏從「由離數」下，釋上立法。疏「謂世俗幻有」下，別示真俗鎔融之相。相從緣生，舉體即空，理非斷滅，故常自有。然有三意：此上第一當體以明。二「有是空有」下，明二諦交徹，成上即有是空、即空是有。三「有空空有」下，結成鎔融。即《仁王》云「於諦常自二，於解常自一，通達此無二，真入第一義」也。從「菩薩智契」下，結成能立。

In the text of the commentary, regarding "a banner has briefly five meanings": the *Kanding* has seven; here two are omitted. Regarding the first, towering high, and the second, establishing: in the text below on donating banners and pennants, both passages occur. "First, towering high": this is also called "lofty and manifest"; "manifest" means appearing, and also has the sense of towering. A later sūtra passage says: "May all sentient beings erect lofty and manifest banners, lighting the lamp of wisdom to illuminate the world universally." "Second, establishing": a later sūtra passage says: "May all sentient beings set up firm banners, completely crushing and obliterating all activities of Māra." Among the seven in the *Kanding*, they are: first, firmness; second, destroying terror; third, turning towards [for refuge]; fourth, establishing; fifth, lofty and manifest; sixth, crushing and obliterating; seventh, not being destroyed by others. Now, firmness is just not being destroyed by others, and by analogy with the sūtra cited above, it is subsumed under "establishing". Furthermore, "not being destroyed by others" is subsumed under "destroying terror"; hence *Nirvāṇa* [sūtra], fascicle 31, says: "Cultivating morality, concentration, and wisdom is like Śakra's banner, because it does not waver." Therefore two of them are omitted, namely "not being destroyed by others" and "firmness". In the commentary, "turning towards [for refuge]": in the listing of the assembly, there is one like a lamp-banner, to whom the multitude turns for refuge. "Fourth, crushing and obliterating": fascicle 78 says: "Bodhicitta is like a valiant general's banner, because it subdues all armies of Māra." Regarding "destroying terror": the *Dazhidulun*, fascicle 24, explains that cultivating the eight recollections can eliminate terror. Regarding the eight recollections, in addition to the six recollections, "ceasing enmity" is added. In recollecting the Three Jewels, it cites a sūtra as proof, saying: "The Buddha addressed the monks: 'When Śakro Devānāmindra fought with the asuras, in the midst of the great battle formation, he addressed the hosts of devas: "When you fight with the asuras, if there is terror, you should recollect my seven-jeweled banner, and terror will immediately be destroyed. If you do not recollect my banner, you should recollect the jeweled banner of the devaputra Īśāna (the heavenly king to Śakra's left), and terror will immediately be eliminated. If you do not recollect Īśāna's jeweled banner, you should recollect the jeweled banner of the devaputra Varuṇa (the heavenly king to Śakra's right), and terror will immediately be eliminated."'" By this, we know that the banner has the meaning of destroying fear. In the commentary, "Therefore the text below, before Maitreya's seat", etc.: this refers to the elder Utpalaka in the sixty-seventh fascicle of the sūtra, where the sūtra says: "Good man! In the Tuṣita Heaven there is an incense called saindhava. Before the seat of the bodhisattva bound to one last birth, burn a single pellet of it. It will raise a great cloud of incense pervading the dharmadhātu, universally raining down all articles of offering to make offerings to all Buddhas and bodhisattvas." In the commentary, "First, the pair of separating from obstructions and completing the body", etc.: because the text is simple, the commentary does not point to the sūtra; now I shall point to it. Second, "entering all lands" downward is the pair of entering kṣetras; third, "in a single thought" downward is [the third]; fourth, "immeasurable and incalculable" downward is [the fourth]; fifth, "constantly with pure mindfulness" downward is [the fifth]; sixth, "entering the great with the small" downward is [the sixth]; seventh, "attaining all-knowledge" downward is [the seventh]; eighth, "all Tathāgatas" downward is [the eighth]; ninth, "reaching the vajra" downward is [the ninth]; tenth, "having attained the sovereign spiritual powers of all Buddhas" downward is [the tenth]. First, attaining spiritual powers; then, from "in all numbers" downward, setting forth the dharma. In the commentary, from "Because of transcending numbers" downward, it explains the setting forth of the dharma above. In the commentary, from "That is, conventional illusory existence" downward, it specifically shows the characteristics of the interpenetration of ultimate and conventional truth. Characteristics arise from conditions, and their entire essence is empty; the principle is not annihilation, hence it constantly exists of itself. However, there are three meanings: above this is the first, explaining it in terms of its own essence. Second, from "Existence is the existence that is empty" downward, clarifies the mutual interpenetration of the two truths, establishing the above [point that] existence is precisely emptiness and emptiness is precisely existence. Third, from "Existence is empty and emptiness is existence" downward, concludes the interpenetration. This is what the *Benevolent Kings Sūtra* states: "Regarding truths, there are always two; regarding understanding, it is always one. Thoroughly realizing this non-duality, one truly enters the supreme truth." From "The bodhisattva's wisdom accords" downward, concludes what is capable of establishing.