大方廣佛華嚴經隨疏演義鈔 1.21

1.21

第四「湛智海之澄波，虛含萬象」下，說儀周普。文有七對，即為七義：一明所依定、二明能說身、三說經處、四說經時、五所被眾、六說經本、七別示說儀。今初。說經所依三昧者，如說《法華》依無量義處三昧，說《般若經》依等持王三昧，說《涅槃經》依不動三昧，故說諸經多依三昧。今說此經依何三昧？即海印三昧。海印是喻，從喻受名。〈賢首品〉疏當廣說之。今略示其相，謂香海澄渟湛然不動，四天下中色身形象，皆於其中而有印文，如印印物。亦猶澄波萬頃晴天無雲，列宿星月炳然齊現，無來無去、非有非無、不一不異。如來智海識浪不生，澄渟清淨至明至靜，無心頓現一切眾生心念根欲，心念根欲並在智中，如海含象。故下經云「如海普現眾生身，以此說名為大海。菩提普印諸心行，是故正覺名無量。」非唯智現物心，亦依此智頓現萬象普應諸類。〈賢首品〉云「或現童男童女形，天龍及以阿修羅，乃至摩睺羅伽等，隨其所樂悉令見。眾生形相各不同，行業音聲亦無量，如是一切皆能現，海印三昧威神力。」然此文中言含法喻，智即是法、海即是喻，識浪既停，云湛智海。無心頓現，故曰虛含。能應所應，皆為萬象。

Fourth, from "Serene as the calm waves of the ocean of wisdom, empty yet containing the myriad forms" onward, the ritual of expounding is universally pervasive. The text has seven pairs, which constitute seven meanings: first, clarifying the samādhi relied upon; second, clarifying the body capable of expounding; third, the location of expounding the sūtra; fourth, the time of expounding the sūtra; fifth, the assembly being addressed; sixth, the root text of the sūtra expounded; seventh, distinctively demonstrating the ritual of expounding. Now, the first: regarding the samādhi relied upon to expound the sūtra, just as the expounding of the Lotus Sūtra relies on the samādhi of the abode of immeasurable meanings, the expounding of the Prajñāpāramitā Sūtra relies on the king of samādhis samādhi, and the expounding of the Nirvāṇa Sūtra relies on the immobility samādhi, thus the expounding of various sūtras mostly relies on a samādhi. Now, relying on which samādhi is this sūtra expounded? It is the ocean-seal samādhi (sāgara-mudrā-samādhi). "Ocean-seal" is a metaphor, taking its name from the metaphor. The commentary on the "Xianshou Chapter" will explain it at length. Here its characteristic is briefly indicated: when the fragrant ocean is serene, still, and unmoving, the physical forms and appearances in the four continents all have imprinted patterns within it, like a seal imprinting objects. It is also like the calm waves over ten thousand leagues under a cloudless clear sky, where the array of constellations, stars, and moon appear clearly all at once, without coming or going, neither existing nor non-existing, neither identical nor different. In the Tathāgata's ocean of wisdom, waves of consciousness do not arise; it is serene, pure, supremely luminous, and supremely quiet, spontaneously and頓-manifesting the mental thoughts, faculties, and desires of all sentient beings. Mental thoughts, faculties, and desires are all within his wisdom, like the ocean containing forms. Therefore the sūtra below states: "Just as the ocean universally manifests the bodies of sentient beings, and for this reason is called the great ocean, bodhi universally imprints all mental activities; therefore correct awakening is called immeasurable." Not only does wisdom manifest the minds of beings, but relying on this wisdom, it also頓-manifests myriad forms to universally respond to all classes. The "Xianshou Chapter" says: "Sometimes manifesting the forms of boys and girls, of devas, nāgas, and asuras, even mahoragas and the like, causing all to see according to their inclinations. Sentient beings' physical appearances are each different, their karma and vocal sounds are also limitless; all such as these he is able to manifest through the spiritual power of the ocean-seal samādhi." Yet in this text, the words contain both doctrine and metaphor: wisdom is the doctrine, ocean is the metaphor; when the waves of consciousness have ceased, it is called "serene as the ocean of wisdom." Spontaneously and頓-manifesting, it is called "empty yet containing." What can respond and what is responded to are all the "myriad forms."