大方廣佛華嚴經疏 56.8

56.8

第五「善男子南方」下指示後友，於中二：初正示善友、後歎友勝德。今初，即治地住善友。海門國者，彼國正當南海口故。表觀心海深廣，為治心地之門故。比丘海雲者，觀海為法門，以普眼法雲潤一切故。表治地中觀生起十種心，深廣悲雲故。後「海雲比丘」下歎友勝德。於中十句，先一總歎、後「善男子」下九句別就益當機歎。句各一義，即預指後說。初一即見竟得益；二即聞化宿因；三即歎發心處；四即聞彼受持處；五六及七皆普眼法門所證；八聞依正莊嚴；九即顯發心之相，至文自見。

Fifth, from 'Good man, in the south...' onward, he directs him to the subsequent friend. Herein are two: first, directly indicating the good friend; second, praising the friend's superior virtues. First, this is the good friend of the dwelling of clearing the ground. As for the country of Haimen (Sea Gate), it is because that country is situated right at the mouth of the southern sea. It represents contemplating the mind's ocean as deep and vast, serving as the gate for clearing the ground of the mind. As for the monk Sāgaramegha (Ocean Cloud), he contemplates the ocean as a teaching gate, moistening all with the dharma-clouds of the universal eye. It represents, within clearing the ground, contemplating the arising of the ten kinds of minds, the deep and vast clouds of compassion. Later, from 'the monk Sāgaramegha' onward, he praises the friend's superior virtues. Within this are ten phrases: first, one phrase generally praising; then, from 'Good man' onward, nine phrases specifically praising regarding the benefit to the present practitioner. Each phrase has one meaning, pointing ahead to what is explained later. The first is obtaining benefit after meeting; the second is hearing of the past causes of transformation; the third is praising the place of resolving the mind; the fourth is hearing the place where he receives and upholds it; the fifth, sixth, and seventh are all what is realized through the teaching gate of the universal eye; the eighth is hearing of the adornment of environmental and direct retributions; the ninth is revealing the marks of resolving the mind; when we arrive at the text, this will be clear of itself.