大方廣佛華嚴經隨疏演義鈔 28.23

28.23

On the commentary’s "The single category of the ten summits" and below, this is secondly to specifically explain the question concerning the summits. Within this, there are two parts: first, recounting past [interpretations], and second, presenting the present [correct interpretation]. In the former, there are three theories. The first relies on the Brahmajāla-sūtra. The text of the commentary has three parts: first, directly recounting the past [interpretation]; second, "The principle could also be admissible," which grants and establishes it based on principle; third, "However, that sūtra" and below, which refutes it by stripping it away based on the text. As for the statement "The second, third, and fourth [assemblies in that sūtra] are completely identical in location and Dharma to the third, fourth, and fifth assemblies here": this is because here, the third assembly is in the Trāyastriṃśa Heaven, the fourth is in the Yāma Heaven, and the fifth is in the Tuṣita Heaven. There, the second assembly is in the Trāyastriṃśa Heaven; thus, after expounding the seas of ten worlds, that text immediately states that next, in the Trāyastriṃśa heavenly palace, it expounds the Dharma of the ten abodes; next, reaching the Yāma Heaven, it expounds the Dharma of the ten practices; next, reaching the Tuṣita heavenly palace, it expounds the ten pariṇāmanās. Thus, their locations and Dharmas are completely identical, but the sequence differs: its second is our third, its third is our fourth, and its fourth is our fifth, because previously [in this sūtra] the bodhimaṇḍa was added. As for the statement "The Paranirmitavaśavartin Heaven's ten grounds are also identical in sequence": this is because the sixth assembly is also in the Paranirmitavaśavartin Heaven expounding the ten grounds; since that text does not skip over the fifth, the Nirmāṇarati Heaven, its exposition of the grounds is also sixth. That text states: "Next, reaching the Nirmāṇarati heavenly palace, it expounds the ten dhyānas; next, reaching the Paranirmitavaśavartin heavenly palace, it expounds the Dharma of the ten grounds; next, reaching the First Dhyāna, it expounds the ten adamantine minds; next, reaching the Second Dhyāna, it proclaims the ten vows; next, reaching the Third Dhyāna, it expounds the Dharma of the ten kṣāntis; next, reaching the palace of Maheśvara in the Fourth Dhyāna, it expounds the mind-ground Dharma-gate expounded by Rocana Buddha of my original Lotus Treasury World." Therefore, collecting them in summary, four paradigms differ: first, whether the Bodhi and Puguang assemblies are divided or not, their opening and combining differ; second, the sequences differ; third, presence and absence differ, for this sūtra has no exposition in the Four Dhyānas, while that sūtra has expositions in all of them; fourth, here there are repeated assemblies, whereas there are no repeated assemblies there—that sūtra expounds one Dharma-gate in one location, while here the fourth and sixth assemblies each combine two, and the seventh combines three. Due to these four meanings, it is difficult to reconcile them. From "Moreover, regarding what is questioned herein" and below, it grants it and accomplishes a refutation: even if you wished to use the mind-ground Dharma-gate as an analogue to this one, what is expounded here as the result should be the mind-ground—how could one use "summits" above? The first master's position is concluded. On the commentary's "Some say it is the asaṃkhyeya" and below, this is the second master's position. Within this, there are two parts: first, recounting the past [interpretation], and second, "Although those questions are ten" and below, which refutes it, as can be known.