大方廣佛華嚴經隨疏演義鈔 2.4

2.4

疏「具足同時方之海滴」者，第四同時具足相應門。如大海一滴，即具百川之味、十種之德，故隨一法攝無盡法。及下九門，以此一門為其總故，同時明無先後、具足所攝無遺。言十德者，《十地經》云「一次第漸深、二不宿死屍、三餘水入中皆失本名、四普同一味、五具無量珍寶、六深難得底、七廣大無量、八大身所居、九潮不過限、十普受大雨。」《涅槃經》云「如人入大海浴，則為已用諸河之水。」稱此而修，一行之內德不可盡。

Regarding the commentary's "Simultaneously complete, comparable to a drop of the ocean": this is the fourth approach, the simultaneous completeness and correspondence. Like a single drop of the great ocean, which is immediately endowed with the tastes of the hundred rivers and the ten virtues, so any single phenomenon subsumes inexhaustible phenomena. And the nine approaches below take this single approach as their general synthesis; "simultaneous" clarifies that there is no before and after, and "complete" means that what is subsumed leaves nothing out. Regarding the "ten virtues," the Daśabhūmika-sūtra says: "First, it gradually becomes deeper in sequence; second, it does not harbor dead corpses; third, other waters entering it all lose their original names; fourth, it is universally of a single taste; fifth, it is endowed with measureless rare jewels; sixth, it is so deep that its bottom is difficult to reach; seventh, it is vast and measureless; eighth, it is the dwelling place of great beings; ninth, its tides do not exceed their limits; tenth, it universally receives the great rains." The Nirvāṇa Sūtra says: "Like a person entering the great ocean to bathe, he has thereby used the waters of all the rivers." Practicing in accordance with this, within a single practice the virtues cannot be exhausted.