大方廣佛華嚴經隨疏演義鈔 86.16

86.16

疏「文有十句五對」下，疏文有三：初通相總明。二「然初對」下展轉釋，則無勝幢之總為第一能益，餘四展轉，皆以所益轉為能益。三「若約能照」下，就總別釋無勝幢之總含於五義。初之一能雖標總稱，即受別名，故言「能照皆是總中別義」，細尋可見。疏「是以善財一生能辦多劫之行」者，既善友力瞬息之間。或有佛所見經不可說不可說佛剎微塵數劫修行不倦，何得一生不經多劫？仙人之力長短自在故。如世王質遇仙之碁，纔看，斧柯爛已經三歲，尚謂食頃。既能以長為短，亦能以短為長。如周穆隨於幻人，雖經多年實唯瞬息。故結云「不應以長短之時、廣狹之處定其旨也。」疏「善知三際故長，善知勝義故直」者，即義引第九住。又經云「此菩薩善知十種法。何等為十？所謂善知諸眾生受生、善知諸業煩惱現起、善知習氣相續、善知所行方便、善知無量法、善解諸威儀、善知世界差別、善知前際後際事、善知演說世諦、善知演說第一義。」釋曰：若剋實取：唯取第八及第十句。若通相說：除第十句：餘皆三際之法。

Regarding the Commentary's line beginning 'The text has ten lines and five pairs', the commentary text has three parts: First, it explains generally in terms of shared characteristics. Second, from 'Yet the first pair' onwards, it explains by progressive development; thus the overarching Invincible Banner serves as the primary agent of benefit, and for the remaining four by turns, what was benefited transforms into an agent of benefit. Third, from 'If in terms of the ability to illuminate' onwards, it explains the general and the particular, showing that the overarching Invincible Banner encompasses five meanings. Although the first single capability is designated with a general title, it immediately receives a specific name; hence it says, 'The abilities to illuminate are all particular meanings within the general'—this will become evident upon careful examination. Regarding the Commentary's statement 'Therefore, Sudhana was able to accomplish the practices of many eons in a single lifetime', since it is by the power of the good friend, within the span of an instant. Or, in the presence of a Buddha, one may see the eons of practice, numbering as many as the dust motes of unspeakably unspeakable Buddha-fields, without fatigue—how then could a single lifetime not pass through many eons? This is because the rishi's power commands temporal duration with ease. It is like the worldly Wang Zhi who encountered the immortals playing chess; having just watched, the handle of his axe rotted away and three years had already passed, yet he still considered it merely the space of a meal. Since [an immortal] can make the long into the short, he can likewise make the short into the long. It is like King Mu of Zhou following the illusionist: though many years passed, it was actually only an instant. Therefore, it concludes: 'One should not fix its purport by the length or brevity of time, or the broadness or narrowness of space.' Regarding the Commentary's statement 'He was long because he well knew the three periods of time; he was straight because he well knew the supreme truth', this draws on the meaning of the ninth dwelling. Furthermore, the sūtra states: 'This bodhisattva well knows ten kinds of dharmas. What are the ten? Namely: well knowing the taking of rebirth by all sentient beings; well knowing the manifestation of all karmas and afflictions; well knowing the continuity of habitual propensities; well knowing the upāyas practiced; well knowing immeasurable dharmas; well understanding all deportments; well knowing the distinctions among world realms; well knowing matters of the past and future; well knowing how to expound conventional truth; and well knowing how to expound ultimate truth.' Explanation: If taken strictly, it only takes the eighth and tenth lines. If spoken of generally, excluding the tenth line, all the rest are dharmas of the three periods of time.