大方廣佛華嚴經隨疏演義鈔 85.15

85.15

疏「有人唯取」下，四敘昔順違，即苑公意。於中三：一敘其所立，故彼疏序云「善財詢友，表隨順以南行。」二「非前」下，敘其破古，謂正明之義既出《周易》，故是此方耳。三「寧知西域」下，今疏破之。此有二意：一則正斥其破。既未尋西域內外典誥，安知西方無正明義？亦如今人相承皆云：此方立於四時，西方但明三際。及見《西域記》，彼亦立其四時，但以正月十六為春首耳。是以未能周覽，無信凡情。二「況通方」下，為其立理。小乘教說，雖非我所制，例於餘方所不應行者，亦不應行，名曰隨方毘尼。況於大乘。況《華嚴》通方之說，一說一切說，隨類隨方一時普應，何但義求？疏「無此二緣不歎者略」者，如休捨優婆夷及天主光後諸善知識。疏「婆須達」者，以此文中復有須達長者，故釋此一，揀異初會精舍之主。

Regarding the commentary's "some take only" onward, this is the fourth part, recounting past conformities and divergences, which refers to the view of Master Yuan. Within this there are three points: first, recounting what he established; thus his commentary's preface states: "Sudhana sought friends, traveling south to express compliance." Second, from "not the former" onward, recounting his refutation of the ancient [view], asserting that since the meaning of pure brightness comes from the Book of Changes, it pertains only to this region. Third, from "how could one know that the Western Regions" onward, the present commentary refutes him. Here there are two intentions: first, directly rebuking his refutation. Since he has not investigated the inner and outer canonical writings of the Western Regions, how could he know that the West lacks the meaning of pure brightness? It is just as people today mutually pass on the claim that this region establishes four seasons while the Western Regions only explain three periods; yet when one looks at the Western Regions Record, they also establish four seasons, merely taking the sixteenth day of the first month as the beginning of spring. Therefore, when one has not surveyed comprehensively, do not trust ordinary sentiments. Second, from "moreover, universally applicable" onward, establishing principle for it. The Hīnayāna teachings state that even if something was not prescribed by me, if by analogy it should not be practiced in other lands, one must also not practice it, which is called vinaya conforming to local customs. How much more so in the Mahāyāna! Moreover, the universal discourse of the Avataṃsaka—one teaching is all teachings, responding everywhere simultaneously according to class and region—why would one seek it only through literal meaning? Regarding the commentary's "those who lack these two conditions and are not praised are omitted for brevity," this refers to those like the upāsikā Āśā and the various kalyāṇamitras after Jyotīrprabhā. Regarding the commentary's "Vasudatta," because within this text there is again the elder Sudatta, it explains this one to distinguish him from the master of the monastery in the initial assembly.