大方廣佛華嚴經疏 9.13

9.13

二「願佛」下，結請。既是引例，故致亦言。此四十句答文，在何問有通局，答亦如之。通即諸會與此相應皆是答此，上所引者居然當之。謂前眾海既是九會常隨，豈得此問局於初會？豈復眾海問不盡耶？故知初會為總，九會同答此問。而為分意別故，諸分初皆重舉諸問，則顯分分之中皆通因果等故。則從此盡〈光明覺〉答十海問，〈問明〉已下答十因問，〈不思議品〉下答二十句果，至下當知。又就四十問，十海為總九會，同答十海。一〈世界成就品〉答世界安立海。二〈華藏品〉答世界海。〈遮那〉但引因釋成現相三昧，但是說法由致，並非別答海問。三〈名號品〉。答如來名號海。四〈四諦品〉答演說海。五〈光明覺〉至〈十忍品〉別答十句因問，通答眾生海，修因之人即所化生故。六〈阿僧祇品〉答變化海，長行舉數欲顯化用難量故，偈中廣明變化重重微細難說。七〈壽量〉、〈住處〉皆答壽量海。八〈不思議〉等五品別答二十句果問，總明佛海，就德深廣以顯佛故。九第八會答波羅蜜海，總攝諸位皆成行故。十第九會答解脫海，證入法界起大用故。問中為次與答異者，問約本有修成、自行化他而為次第，謂先有世界眾生，則有佛出修因得果故。波羅蜜海是因，解脫是果，餘四皆大用，謂臨機變化隨宜說法，稱物立名隨物修短。答中先人後己故，大用四海居先，自利因果二海居後。又眾生一海亦可通在九海，皆為生故、種種隨宜顯生多故；若約局言，當會答盡。此復有二：一現相答，下文當示。二者言說答，此亦有二：一經來未盡；二答二兼餘，〈成就品〉當引。

Second, from "May the Buddha" downward, concludes the request. Since it adduces a precedent, it therefore includes the word "also." Where do the passages answering these forty phrases lie? In the questions there are comprehensive and specific applications, and the answers are likewise. Comprehensively, the assemblies that correspond to this all answer it, and those cited above clearly correspond to it. That is to say, since the preceding ocean of assemblies constantly accompanies the nine assemblies, how could this question be restricted to the initial assembly? And how could the ocean of assemblies leave any question unexhausted? Thus we know that the initial assembly serves as the general [framework], and the nine assemblies jointly answer this question. Yet because the intentions of the divisions differ, the beginning of each division restates the questions, thereby showing that within each division both cause and fruit are comprehensively encompassed. Thus, from here through the "[Light of the] Bodhi" [Chapter] answers the questions on the ten oceans; from the "Inquiry and Illumination" [Chapter] downward answers the questions on the ten causes; from the "Inconceivable" Chapter downward answers the twenty phrases on the fruit—as will be understood below. Furthermore, with regard to the forty questions, the ten oceans serve as the general [framework], and the nine assemblies jointly answer the ten oceans: (1) the "Formation of the Worlds" Chapter answers the ocean of the establishment of worlds; (2) the "Padmagarbha" Chapter answers the ocean of worlds—the "[Vai]rocana" [Chapter] merely cites causes to explain and fulfill the manifestation of marks and the samādhi, being merely the pretext for expounding the Dharma, and does not separately answer the question on the ocean; (3) the "Names" Chapter answers the ocean of the Tathāgata's names; (4) the "Four Truths" Chapter answers the ocean of proclamation; (5) from the "Light of the Bodhi" through the "Ten Resignations" Chapter separately answers the questions on the ten causes, and comprehensively answers the ocean of sentient beings, for the practitioners of the cause are the beings who are transformed; (6) the "Asaṃkhyeya" Chapter answers the ocean of transformations, where the prose adduces numbers to reveal that the transformative functions are difficult to measure, and the verses extensively illuminate the transformations as layered, subtle, and difficult to describe; (7) the "Lifespan" and "Dwellings" [Chapters] both answer the ocean of lifespan; (8) the five chapters from the "Inconceivable" [Chapter] downward separately answer the twenty phrases of questions on the fruit, generally illuminating the ocean of Buddhas, revealing the Buddha by relying on the depth and breadth of virtue; (9) the eighth assembly answers the ocean of pāramitās, since it generally subsumes all stations to complete practice; (10) the ninth assembly answers the ocean of liberations, because one realizes and enters the dharmadhātu and gives rise to great function. As for the order in the questions differing from that in the answers: the questions are ordered according to inherent existence and cultivation to completion, and one's own practice versus transforming others—meaning that first there are worlds and sentient beings, and then the Buddha appears, cultivates causes, and attains the fruit. The ocean of pāramitās is the cause, liberation is the fruit, and the remaining four are all the great function, namely adapting to the faculties to manifest transformations, expounding the Dharma in accordance with what is appropriate, establishing names matching the beings, and adapting one's lifespan to long or short according to the beings. In the answers, others come first and oneself comes second; therefore the four oceans of great function are placed first, and the two oceans of self-benefiting cause and fruit are placed last. Furthermore, the single ocean of sentient beings can also pervade the nine oceans, because all are for the sake of sentient beings, and the variety of adaptations reveals the vast number of sentient beings. If speaking specifically, they are answered exhaustively within the corresponding assembly. Here again there are two kinds: first, answering by manifesting marks, as shown in the text below; second, answering through spoken discourse, which also has two aspects: first, the sūtra text has not arrived completely; second, answering two while encompassing the remainder, as should be cited in the "Formation" Chapter.