大方廣佛華嚴經隨疏演義鈔 89.57

89.57

疏「百一十善知識古有多釋」者，略敘三釋：初一即上古釋；二賢首釋，先敘、後「若依此」下《刊定》破師；三「有云」下即《刊定記》釋。於中亦二：先敘彼釋；後「若爾」下疏破其釋，明其立義前後相違。上皆敘昔。疏「若會通」下，疏為會釋。總會三釋，從後倒會。二「然下復云」下，會藏和尚意，取一百一十表法為妙。言「設有三賢亦唯具十」者，十地一一攝三位故。一位尚得總攝於十，況三賢望地，類例相似，攝之善成，故十地中各修一度，十行之位亦各一度。十住之位初是發心，後是灌頂十地之位。初證發心，後亦灌頂而受位，故依開等覺合信屬住。若合等覺，即開十信。開信是退，開等覺是進，要令十一成百一十。其第一師義，設經來未盡者，亦百一十。

In the commentary, "There were anciently many interpretations of the one hundred and ten spiritual friends": three interpretations are briefly narrated. The first is the ancient interpretation. The second is Master Xianshou's interpretation: first narrated, and later, from "If according to this..." onward, Master [Huilong's] *Kanding [ji]* refutes it. The third, from "Some say..." onward, is the interpretation in the *Kanding ji*. Within this there are also two parts: first narrating that interpretation, and later, from "If so..." onward, the commentary refutes its interpretation, clarifying that its established thesis is contradictory before and after. The above all narrate past views. In the commentary, from "If harmonized and integrated..." onward, the commentary reconciles and explains them. Reconciling the three interpretations overall, it resolves them in reverse order from the last. Second, from "However, below it also says..." onward, he reconciles the intention of the Venerable [Fazang], holding that taking one hundred and ten to express the Dharma is sublime. Where it says "Even if there are the three ranks of the wise, they only contain ten": this is because the ten stages each subsume three ranks. Since a single rank can still collectively subsume ten, how much more so when the three ranks of the wise are compared to the stages, being analogous and similar, subsuming them works well! Hence, in each of the ten stages one pāramitā is cultivated, and in the ranks of the ten practices, each also cultivates one pāramitā. In the rank of the ten abodes, the beginning is generating the aspiration (cittotpāda) and the end is consecration (abhiṣeka); in the rank of the ten stages, the beginning is the realization of generating the aspiration, and the end is also consecration to receive the rank. Therefore, relying on opening equal awakening and combining faith into the abodes: if equal awakening is combined, then the ten faiths are opened. Opening faith is retreating, while opening equal awakening is advancing; in either case eleven makes one hundred and ten. As for the thesis of the first master, even if the transmitted sūtra is incomplete, there are also one hundred and ten.