大方廣佛華嚴經隨疏演義鈔 10.6

10.6

疏「斯則有其所通、無其所局」者，二釋妨也。謂有難言：先則總收、後則總揀，二義天隔，何以會通？故為此釋。總收者，約其所通。如圓教中有小乘戒善之法、四諦因緣，有始教中十地十如、八識四智，有終教中事理無礙，有頓教中言思斯絕等。如海有百川之水，水義同也。後總揀者，約無其所局。如小乘唯人空自利，始教五性三乘，終教不說德用該收，頓教一向事理雙絕等。如彼百川不同鹹味、不具十德，海則具之，一次、二不宿、三餘水入中、四普同、五無、六深、七廣、八大身、九潮、十普受大雨。

Regarding the Commentary's statement, "Thus it has that which it penetrates, yet lacks that which confines it": the second part resolves objections. That is, there is an objection saying: "First there was a general inclusion, and afterwards a general exclusion; the two meanings are as far apart as heaven and earth, so how can they be reconciled?" Therefore, he provides this explanation. The general inclusion is based on what it penetrates. For instance, in the perfect teaching there are the Hīnayāna dharmas of precepts and wholesome deeds, the four truths, and causes and conditions; there are the initial teaching's ten stages, ten suchnesses, eight consciousnesses, and four cognitions; there is the final teaching's principle and phenomena unobstructed; and there is the sudden teaching's cutting off of words and thoughts, and so forth. Just as the ocean contains the water of a hundred rivers, the meaning of water is identical. The subsequent general exclusion is based on lacking that which confines it. For instance, the Hīnayāna has only the emptiness of persons and self-benefit; the initial teaching has the five natures and the triyāna; the final teaching does not speak of virtues and functions all-inclusively encompassing; the sudden teaching is solely the dual cutting off of principle and phenomena, and so forth. Just as those hundred rivers do not share the same salty flavour and do not fully possess the ten virtues, the ocean, by contrast, possesses them: first, gradual deepening; second, not harbouring corpses; third, other waters entering it; fourth, universal uniformity; fifth, inexhaustibility; sixth, depth; seventh, vastness; eighth, great creatures; ninth, tides; tenth, universally receiving great rain.