大方廣佛華嚴經隨疏演義鈔 89.57

89.57

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.