大方廣佛華嚴經疏 9.11

9.11

二「又十方」下，引例舉法請。亦分為二：初引例、後結請。今初，分二：前十句問化用普周、後十句問因德深廣。今初，文唯有九，闕安立海。一世界海者，是化用處，如〈華藏品〉。二眾生海，是所化機，即剎中所持。三準答及頌名法界安立海，如〈世界成就品〉通明法界所安立海，起具因緣等故。若因緣者，賢首云：「所化生法也。亦是前二於法界中施設安立故。」諸經論皆說世諦為安立諦。然安立言，梵云柰耶，而義多含，或云理趣、或云方便、或云法式、或云法門、或云安立，故知即安立法式也。四佛海者，能化主也，如〈華藏品〉廣舉其名，亦如〈不思議〉等品。五波羅蜜海者，化所成行，如〈離世間品〉。六佛解脫海者，化所得果，如〈法界品〉。七佛變化海者，臨機神變，化難化眾生，即身業化也。如諸會不起而遍，〈光明覺品〉長行身業阿僧祇等，皆是其文。八佛演說海者，稱根說法，語業化也，如〈四諦品〉。九佛名號海，隨機立稱，如〈名號品〉。十佛壽量海者，隨器所感住世修短，如〈壽量品〉。

Second, from "Furthermore, in the ten directions…" onward, they invoke precedents and cite phenomena in making the request. This is also divided into two: first, invoking precedents, and second, the concluding request. Now, the first part is divided into two: the first ten clauses ask about the universal pervasiveness of transformative functions, and the latter ten clauses ask about the profundity and vastness of causal virtues. Now, in the first part, the text has only nine, lacking the ocean of establishment. 1. The "ocean of worlds" is the locus of transformative function, as in the "Chapter on the Padmagarbha." 2. The "ocean of sentient beings" is the capacity of those who are transformed, namely what is contained within the kṣetras. 3. According to the answer and the verses, it is named the "ocean of the establishment of the dharmadhātu"; as the "Chapter on the Formation of Worlds" clarifies generally the ocean of that which is established by the dharmadhātu, its arising and full causes and conditions, etc. Regarding the causes and conditions, Xianshou says: "They are the dharmas born of transformation. They are also because the previous two are posited and established within the dharmadhātu." All sūtras and treatises state that conventional truth is established truth (saṃvṛti-satya). However, for the word "establishment," the Sanskrit is *naya*, which contains many meanings: sometimes called principle/trend, sometimes skillful means, sometimes rule, sometimes dharma-gate, sometimes establishment; hence we know it is the established rule. 4. The "ocean of Buddhas" is the transforming master, as extensively listing their names in the "Chapter on the Padmagarbha," and also like the "Chapter on the Inconceivable" and others. 5. The "ocean of pāramitās" is the practice accomplished through transformation, as in the "Chapter on Leaving the World." 6. The "ocean of the Buddha's liberations" is the fruit attained through transformation, as in the "Chapter on the Dharmadhātu." 7. The "ocean of the Buddha's transformations" refers to spiritual metamorphoses meeting the occasion to transform sentient beings who are difficult to transform, which is transformation through physical karma. Such as being unmoving across the assemblies yet all-pervasive, and the asamphiyeyas of physical karma in the prose of the "Chapter on Enlightenment through Radiance," are all such passages. 8. The "ocean of the Buddha's expositions" refers to teaching the Dharma in accordance with faculties, which is transformation through verbal karma, as in the "Chapter on the Four Truths." 9. The "ocean of the Buddha's names" refers to establishing designations according to capacity, as in the "Chapter on Names." 10. The "ocean of the Buddha's lifespan" refers to the length or shortness of remaining in the world as felt according to capacity, as in the "Chapter on Lifespan."