大方廣佛華嚴經隨疏演義鈔 48.26

48.26

疏「三無量」下，依持圓滿。疏文分三：初引《佛地經》。二「今文」下，釋文。三「佛地經唯據」下，會《佛地論》。今初。然彼論先問起云「如是淨土門既圓滿，如餘宮殿應有所依，故次須說依持圓滿（問起）。無量功德眾所莊嚴，大寶華王眾所建立（舉經答也）。」今疏引經云「為所依持」者，以先無問，後不引釋，故但結歸名耳。後會彼論，於中有二：先出彼論意，以論廣釋，但約華故。論云「謂如地等依風輪等，或如世間宮殿依地，如是淨土無量功德眾所莊嚴。大寶紅蓮華王眾所建立，即紅蓮華大寶所成，如是大寶無量功德眾善所起，於眾寶中勝故名大寶。此紅蓮華於諸華中最為殊勝，故名華王。或此寶華望諸菩薩善根所起紅蓮華最勝，故名為大。佛法王是佛最勝善根所起，故名為王。又此寶華極難得故，名為大；寶華中最勝，故名華王。又此大華非一，或華蘂多故名為眾。」釋曰：此即唯據事也，以將功德莊嚴屬佛故。若將無量功德通理，則佛地亦有佛力任持，故疏云「功德亦通事理」。「如來所都」，全同《佛地經論》。釋曰：謂大宮殿諸佛世尊為主非餘，以殊勝故唯屬世尊。或唯屬世尊住持攝受，非餘所能故。

Regarding the commentary's passage beginning with "Three: Immeasurable...": this is the perfection of support. The commentary text is divided into three parts: first, citing the *Buddhabhūmi-sūtra*; second, from "The present text" onward, explaining the text; third, from "The *Buddhabhūmi-sūtra* relies solely upon..." onward, harmonizing with the *Buddhabhūmi-śāstra*. Now, regarding the first: that śāstra first raises a question, saying: "Since the gate of such a pure land is already perfected, like other palaces it must have that upon which it relies; therefore, the perfection of support must next be explained (raising the question). Adorned by an assemblage of immeasurable merits, established upon a multitude of great jewel flower kings (citing the sūtra in reply)." Now the commentary cites the sūtra saying "serving as that which is relied upon and supported," because previously there was no question and subsequently no explanation is cited, so it merely concludes with the name. Later it harmonizes with that śāstra, in which there are two parts: first, setting forth the intent of that śāstra, since the extensive explanation of the śāstra is solely in terms of the flower. The śāstra says: "Just as the earth and so forth rely on the wind-wheel and the like, or just as worldly palaces rely on the earth, so too this pure land is adorned by an assemblage of immeasurable merits. Established upon a multitude of great jewel red lotus flower kings, it is made of the great jewels of the red lotus flowers; such great jewels arise from the numerous virtues of immeasurable merits, and being superior among all jewels, they are called great jewels. This red lotus flower is the most superior among all flowers, and is therefore called a flower king. Or, compared with the red lotuses arisen from the roots of goodness of all bodhisattvas, this jewel flower is the most superior, and is therefore called great. The Buddha, the Dharma King, arises from the Buddha's most superior roots of goodness, and is therefore called a king. Moreover, because this jewel flower is extremely difficult to obtain, it is called great; being the most superior among jewel flowers, it is called a flower king. Furthermore, this great flower is not singular, or because its petals and stamens are numerous, it is called a multitude." Explanation: This relies solely on concrete phenomena, because the adornment of merit is attributed to the Buddha. If immeasurable merit is extended to principle, then the Buddha stage is also sustained by the Buddha's power; therefore, the commentary says "merit also encompasses both phenomenon and principle." "The capital where the Tathāgata resides" is completely identical to the *Buddhabhūmi-sūtra* and *śāstra*. Explanation: This means that within the great palace, the Buddhas, the World-Honoured Ones, are the masters and none other; because of its supreme excellence, it belongs solely to the World-Honoured One. Or, it is solely sustained and gathered in by the World-Honoured One, which is beyond the capacity of others.