大方廣佛華嚴經疏 12.4

12.4

第二明右旋十海，即繞處中之海有其十也，各有種剎。十海即為十段。今初，第一離垢焰藏海，文二：先牒中海以定方，即是所繞從東為首。二「次有」下，明能繞之海，於中二：先明海華剎種；後「此中最下方」下明種所持剎，有二十重，下九海例然。今第一海二十重中，各有七事：一相去遠近、二剎名、三形狀、四所依、五上覆、六眷屬、七佛號。或有說體、或說清淨，即或八或九。其第一重無去遠近，但有最下方言，然文並可知，有難即釋。其第十四重中，云形如四洲者，水中可居曰洲。準《俱舍》，東洲如半月、南洲如車、西洲如滿月、北洲畟方。四洲形異，而云如者，則全似此界也。此中文無標結大數，準例可知耳。第二從「諸佛子此離垢焰藏海南」下，第二無盡光明輪海。此下九海，文皆有二：先牒前海為所依、後「有香水海」下明能依之海，皆不牒中海為所繞，故云南也。第三海去但言右旋，又不云南者，十海如環繞於中海，故不正南也。如以十疊繞於一盤，方所可見。又第二已去，或無蓮華者，前總釋種中云：或有依蓮華住、或有依海，故或無也。後能依之海，文亦有二：先明海華剎種、後「此中最下方」下，所持之剎。二十重中，初一世界，文即有七；後一文八，加純淨故；中間唯三，謂相去、數量、剎名佛號，餘八海例然。已辯二海。第三金剛寶焰光明海、第四帝青寶莊嚴海、第五金剛輪莊嚴底海、第六蓮華因陀羅網海、第七積集寶香藏海、第八寶莊嚴海、第九金剛寶聚海、第十天城寶堞海，文並可知。有欲解釋剎中佛名，足可留思（已下入第十經）。

Second, clarifying the ten oceans circling to the right: that is, surrounding the ocean situated in the center there are ten, each having systems and lands. The ten oceans constitute ten sections. Now, the first: the Ocean of the Defilement-free Radiant Treasury. The text has two parts: First, citing the central ocean to fix the direction—which is that the encircled begins from the east. Second, from “next there is…” onward, clarifying the encircling oceans, within which are two parts: first, clarifying the oceans, flowers, and seed systems of lands; afterward, from “at its lowest level…” onward, clarifying the lands supported by the systems, having twenty tiers; the nine oceans below follow this pattern.

Now, in the twenty tiers of the first ocean, each has seven matters: 1. distance; 2. land name; 3. shape; 4. what it relies upon; 5. covering above; 6. retinue; 7. Buddha title. There are some where essence is spoken of, or purity is spoken of, making eight or nine. The first tier lacks distance, only having the words “at the lowest level”; however, the text is all intelligible, and difficult points will be explained. In the fourteenth tier, where it says the shape is like the four continents: what can be dwelt in amidst water is called a continent. According to the *Abhidharmakośa*, the eastern continent is like a half-moon, the southern continent is like a cart, the western continent is like a full moon, and the northern continent is square. The four continents have differing shapes, yet saying “like” means it is completely similar to this world realm. In this text there is no heading or conclusion of the large number; it can be understood by analogy.

Second, from “Disciples of the Buddha, south of this Ocean of the Defilement-free Radiant Treasury…” onward, the second Ocean of the Wheel of Boundless Light. The nine oceans below all have two parts: first, citing the preceding ocean as that which is relied upon; afterward, from “there is a fragrant water ocean…” onward, clarifying the ocean that relies. None cites the central ocean as that which is encircled; hence it says “south.” From the third ocean onward, it only says “circling to the right” and no longer says “south,” because the ten oceans circle the central ocean like a ring, and thus are not due south. It is like ten saucers encircling one plate; their orientations are visible. Furthermore, from the second onward, some lack lotus flowers: in the earlier general explanation of systems it said, “some dwell relying on lotus flowers, some rely on oceans”; hence some lack them. The text on the relying ocean that follows also has two parts: first, clarifying the ocean, flowers, and seed systems of lands; afterward, from “at its lowest level…” onward, the supported lands. In the twenty tiers, the first world has seven matters in the text; the last text has eight, adding purity; the intermediate ones have only three, namely distance, quantity, and land name with Buddha title. The remaining eight oceans follow this pattern.

Two oceans have been discerned. The third, the Ocean of Vajra-Jewel Radiant Flame; the fourth, the Ocean of Indra-Blue Jewel Adornment; the fifth, the Ocean of Vajra-Wheel Adorned Floor; the sixth, the Ocean of Lotus Indrajāla; the seventh, the Ocean of the Accumulated Precious Fragrant Treasury; the eighth, the Ocean of Jewel Adornment; the ninth, the Ocean of Vajra-Jewel Accumulation; the tenth, the Ocean of Heavenly City Jewel Battlements—their texts are all intelligible. If one wishes to explain the Buddha names in the lands, there is ample room for reflection. (From here on enters Fascicle Ten of the sūtra.)