大方廣佛華嚴經隨疏演義鈔 85.12

85.12

自下第三，攝善財會。疏「唯初信內有三會」者，問，此攝善財，何以籠前二會？答：以通末會為五相故，故初二會是十信收。而善財中自具五相，最初信位義兼前二，故就此序。疏「三示方不同此段」，有四。一總辨類殊、二別釋南義、三對類料揀、四敘昔順違。今初即總收諸友以為三類。言「地前多在南」者，以正趣一人從東方來，不言南故。言「地內無方」者，從婆珊婆下有十善友，皆無南故。言「地後兼二」者，瞿波指於摩耶，但云此世界中有佛母，即不云南；摩耶指天主光，云此世界三十三天；天主光指遍友，言迦毘羅城有童子師；遍友指眾藝，云此有童子；眾藝指賢聖，云此摩竭提國有優婆夷。此上五會皆無南也。賢聖指堅固解脫長者，即云南方有城名為沃田彼有長者。堅固指妙月，但云即此城中有一長者。妙月指無勝軍，即云於此南方有城名為出生彼有長者。無勝軍指最寂靜，亦云於此城南方有一聚落名之為法，彼有婆羅門。最寂靜指德生有德，亦云於此南方有城名妙意華門。德生指於慈氏，亦云於此南方有國名海岸。文殊、普賢二俱無方地。後三相有十三會，五會有南，八會無南，故云「兼二」。

From here below is the third, the assembly gathering Sudhana. Regarding the commentary's "only within initial faith are there three assemblies," question: this gathers Sudhana; why does it encompass the preceding two assemblies? Answer: because generally taking the subsequent assembly as the five phases, the initial two assemblies are subsumed under the ten faiths. And within Sudhana the five phases are inherently present, and the initial stage of faith implicitly includes the preceding two, hence it is prefaced in this way. Regarding the commentary's "three: showing that the directions differ—this section," there are four parts: first, generally distinguishing the differences among classes; second, separately explaining the meaning of "south"; third, comparative discrimination against the classes; fourth, recounting past conformities and divergences. Now the first generally collects the kalyāṇamitras into three classes. Regarding "prior to the stages, [they are] mostly in the south," because Ananyagāmin alone comes from the east and does not state "south." Regarding "within the stages, there is no direction," from Vasantī downward there are ten kalyāṇamitras, none of whom mention "south." Regarding "after the stages, both are combined," Gopā directs to Māyā, only saying that in this world there is the Buddha's mother, without stating "south"; Māyā directs to Jyotīrprabhā, saying "in the Trāyastriṃśa heaven of this world"; Jyotīrprabhā directs to Viśvāmitra, saying "in Kapilavastu there is a teacher of youths"; Viśvāmitra directs to Vidvattarasaṃjñin, saying "here there is a youth"; Vidvattarasaṃjñin directs to Āryavimuktisādhī, saying "in this land of Magadha there is an upāsikā." In these five assemblies above, none mention "south." Āryavimuktisādhī directs to the elder Dṛḍhamati, saying that in the southern direction there is a city named Fertile Field where that elder resides. Dṛḍhamati directs to Sumati, only saying that within this very city there is an elder. Sumati directs to Jayasena, saying that in the south of this city there is a city named Birth where that elder resides. Jayasena directs to Praśāntanetra, likewise saying that in the southern direction from this city there is a settlement named Dharma where that brāhmaṇa resides. Praśāntanetra directs to Śrīsaṃbhava and Śrīmatī, likewise saying that in the south of this city there is a city named Wonderful Mind Flower Gate. Śrīsaṃbhava directs to Maitreya, likewise saying that in the south of this city there is a realm named Sea Coast. For both Mañjuśrī and Samantabhadra, there is no direction or location. In the three phases after the stages there are thirteen assemblies: five assemblies have "south" and eight assemblies do not have "south"; hence it says "both are combined."