大方廣佛華嚴經隨疏演義鈔 78.7

78.7

Regarding the Commentary's 'within the fourth, there are three such as the milk of the Dharma': the treatise says in the thirty-eighth fascicle: 'There are five notions when listening to the Dharma: first, like a jewel; second, like an eye; third, like light; fourth, the merit of the great fruit; fifth, the notion of faultlessness.' Now, mentioning 'the lamp of the Dharma' combines the two meanings of light and eye. 'The great fruit' nourishes the dharmakāya; 'faultlessness' generally clarifies freedom from error. Regarding the Commentary's text from 'The above has briefly enumerated' onward, it concludes, explains, and discriminates. Within this, there are four points: first, it generally explains the names and numbers. The statement 'arranged by the translator' is because the Jin translation lacks the numbering. Second, from 'Since they are not completely expounded' onward, it clarifies the principle of establishing [them], desiring to match a full hundred. The phrase 'Since they are not completely expounded' refers to the dust motes of the ten lotus-treasuries, which cannot be completely expounded. Third, from 'How much more so what is listed here' onward, it again establishes through reasoning that they combine to form the meaning of a hundred. Fourth, from 'The Jin translation has omissions' onward, it refutes alternative defenses. For fear that someone might defend by saying: 'Like the hundred and eight [questions] of Mahāmati, does it necessarily require a round number?' Generally, establishing names and numbers mostly signifies something; therefore, it now resolves the objection by saying: this text having ninety-seven signifies something; if the Jin text has ninety-four, what does that signify again? If the past signification was correct, the present signification would then be incorrect; therefore, one should not generate subjective views and assign them artificially; if it signifies something, it must also complete ninety-eight.