大方廣佛華嚴經疏 9.13

9.13

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.