大方廣佛華嚴經疏 54.19

54.19

第二請隨機演，中二：初十一句請隨機宜、後「顯示」下二十句請所說法。今初。前云緣會可知，今請以緣隨器。於中，初三約內心器殊、次一約外類音異，上四通於凡聖；後七多約菩薩，一財等有殊、二地位優劣、三依根除障、四作業差異、五緣境不同、六曾依何德而修、七曾聽何法為種。又六宜依何德以化、七宜何廣略而說種種不同，皆請隨順。第二請所說法，中二：先列所請、後「如是等」下結請。今初，分二：前十句請說往因、後十句請今果用。今初。此十句中，七與初會名義全同。諸道，即彼助道海。此中方便，即前智海，即名異義同。彼有乘海，無此本事，則名義俱異。以彼通請一切菩薩故，顯乘乘不同；今約本師為問，故加本事，則乘通諸句，為成十故略之。或本事即是乘海，昔所乘故。餘如初會。後「及成」下十句請果用中，此十望初會第三十句，義即多同而文多異，欲顯果用無邊，故影略其文。一因圓果成，即佛海；二成必演法，即演說海；三法詮淨國，即世界海；四皆為調生，即名號海；五雙開菩提涅槃之果城，即涅槃防非止惡故，即解脫海；六示生行業為至果之因，即眾生海；七遍入機處隨機立壽，即壽量海；八為眾生田令得常命，即波羅蜜海，檀為最初故；九說諸度，為安立世界海之法式故；十三輪變化猶水月鏡像，即變化海。結請可知。

Second, requesting the exposition according to capacity contains two parts: first, eleven phrases requesting according to capacities; second, twenty phrases from "reveal" onward requesting the Dharma to be spoken. As for the first: previously it was said that the confluence of conditions makes it knowable; now it is requested that conditions follow the vessels. Within this, the first three concern differences in the vessels of the internal mind; the next one concerns differences in the sounds of external species—the above four apply generally to ordinary beings and āryas. The latter seven mostly concern bodhisattvas: first, differences in wealth and the like; second, superiority and inferiority of stages and positions; third, eliminating hindrances according to faculties; fourth, differences in performed actions; fifth, differences in conditions and objects; sixth, what virtues they formerly relied upon to cultivate; seventh, what teachings they formerly heard as seeds. Furthermore, sixth is what virtues are suitable to rely upon for transforming them; seventh is what broad or brief expositions are suitable for various differences—all are requested to be followed. Second, requesting the Dharma to be spoken contains two parts: first, listing what is requested; second, concluding the request from "such like" onward. The first part is divided into two: the first ten phrases request the exposition of past causes; the latter ten phrases request the present fruition functions. As for the first: among these ten phrases, seven are identical in name and meaning to those in the first assembly. "The various paths" is their "sea of auxiliary paths". The "expedient means" here is the previous "sea of wisdom", which are different in name but identical in meaning. That text has the "sea of vehicles", but lacks these "past deeds" (jātaka), so both name and meaning are different. Because that text generally requested for all bodhisattvas, it showed that vehicles and conveyances differ; here the inquiry concerns our original teacher, so "past deeds" is added, and the vehicle pervades all phrases, being omitted to form the number ten. Or "past deeds" is itself the "sea of vehicles", being what was ridden in the past. The rest is as in the first assembly. In the latter ten phrases from "and attaining" onward requesting the fruition functions, when these ten are compared with the thirtieth phrase of the first assembly, the meaning is mostly the same while the text is mostly different, intending to reveal that the fruition functions are boundless, so the text uses omissions and mutual reflections. First, causes are fulfilled and the fruition is attained: this is the sea of Buddhas; second, attainment necessarily expounds the Dharma: this is the sea of expositions; third, the Dharma describes the pure lands: this is the sea of worlds; fourth, all are for taming sentient beings: this is the sea of names; fifth, both the fruition cities of bodhi and nirvāṇa are opened: since nirvāṇa guards against error and halts evil, this is the sea of liberations; sixth, displaying the actions of birth as the cause for reaching fruition: this is the sea of sentient beings; seventh, entering everywhere into places of capacity and establishing lifespan according to capacity: this is the sea of lifespan; eighth, serving as a field for sentient beings to enable them to attain eternal life: this is the sea of pāramitās, since dāna is the very first; ninth, explaining the pāramitās as the models for establishing the sea of worlds; tenth, the transformations of the three wheels like the water's moon or images in a mirror: this is the sea of transformations. The concluding request can be understood.