大方廣佛華嚴經隨疏演義鈔 24.72

24.72

疏「餘九即是十海」者，就十海名二處具出，影帶鉤鎖，文該五處。言二處者，一〈現相品〉眾海問中十海。二〈成就品〉初標章答中十海。然文小異，開合不次。問中十者，一世界海；二眾生海；三長行闕一，偈中即有，謂世界安立海；四諸佛海；五波羅蜜海；六解脫海；七變化海；八佛演說海；九佛名號海；十佛壽量海。三〈世界成就品〉初答中十者，一世界海、二眾生海、三一切諸佛海、四一切法界海、五一切眾生業海、六一切根欲海、七一切佛轉法輪海、八一切三世海、九一切如來願力海、十一切如來神變海。若將此十對〈現相品〉者，此中一二名次俱同；此中三即問中第四；此四即彼三；此中五六皆帶第二眾生海中開出亦可；第六根海，通下諸海須知根，故至〈成就品〉當更會之；此七是前第八演說，及第五波羅蜜海，是所演故；此八即第六解脫；此九即前九十二海，謂名號壽量皆由願力而得成故；此十即前七。上言此者，此〈成就品〉。言文該五處者，二處如前，三即此所為中，是為十海故。四者即下意加與智，即十海智故。五〈世界成就品〉答中稱歎十智，即是知此中十海之智，正是此中諸佛所與十智也。此上五處，三處是海，二處是智。其所為中雖無海言，而是海義。然其五處決定相承，謂由問十海故，加所為中為於十海，佛與十智令知十海。普賢得智將欲說之，故觀察十海。智海難思，唯佛智能知，故稱讚十智亦是讚所得之智，方能遂佛所為。答前問也。而其五處開合廣略者，顯義無方故，亦似譯人不相對會。故今疏文並為會釋，使前後無違，下〈成就品〉更委會釋。今此所為中十句，正對問中十海，有三兩海兼下答名，以文同故。謂一即問中第三安立海，二即問中第二海。言業者，問中所無，即兼下名，答中開出。然有眾生必有於業，以此經中有淨治雜染得清淨言，故疏加之及業海也。三同問中第一，四同問中第四。五中攝前四海，謂九名號海、十壽量海、六解脫海、七變化海。以其上四皆佛隨機之大用故，故云一切佛功德也。六即問中第五。七九二海皆是問中第八，答中但有轉法輪海而無演說，問中但有演說而無法輪。今此所為及與歎智，並開成二。八亦問中第二眾生開出。然上九句，七九合成問中一演說海，八復合歸第二，故此九句唯有於七。而第五佛功德中獨有其四，兼七中餘六，故十海具矣。

Regarding the Commentary's phrase "the remaining nine are the ten oceans": with respect to the names of the ten oceans, they appear fully in two places, interlocking like shadows and chains, their text covering five places. As for "two places": first, the ten oceans among the questions of the ocean-like assemblies in the "Chapter on the Manifestation of Marks"; second, the ten oceans in the initial setting forth of headings and answers in the "Chapter on Accomplishment." Yet their texts differ slightly, and their expanding and combining are not in the same sequence. The ten in the questions are: 1. the ocean of worlds; 2. the ocean of sentient beings; 3. the prose text lacks one, but it is present in the verses, namely the ocean of world structures; 4. the ocean of all buddhas; 5. the ocean of pāramitās; 6. the ocean of liberations; 7. the ocean of transformations; 8. the ocean of the Buddha's expositions; 9. the ocean of the Buddha's names; 10. the ocean of the Buddha's life-span. The ten in the initial answers in the "Chapter on the Accomplishment of Worlds" are: 1. the ocean of worlds; 2. the ocean of sentient beings; 3. the ocean of all buddhas; 4. the ocean of all dharmadhātus; 5. the ocean of all sentient beings' karmas; 6. the ocean of all faculties and desires; 7. the ocean of all buddhas' turning of the Dharma wheel; 8. the ocean of all three times; 9. the ocean of all Tathāgatas' power of vows; 10. the ocean of all Tathāgatas' supernatural transformations. If one contrasts these ten with the "Chapter on the Manifestation of Marks": here the names and order of the first and second are both identical; here the third is the fourth in the questions; here the fourth is the third in that chapter; here the fifth and sixth may both be expanded out while bearing upon the second, the ocean of sentient beings; the sixth, the ocean of faculties, connects through the various oceans below and one must know the faculties, so when reaching the "Chapter on Accomplishment" it will be harmonized further; here the seventh is the former eighth, exposition, and the fifth, the ocean of pāramitās, because they are what is expounded; here the eighth is the sixth, liberation; here the ninth is the former ninth and tenth, the two oceans, meaning names and life-spans are both accomplished through the power of vows; here the tenth is the former seventh. What was said above as "here" refers to this "Chapter on Accomplishment." As for "the text covers five places": the two places are as above; the third is in the present section on "the purpose," because it is for the sake of the ten oceans; the fourth is the mental empowerment below granting wisdom, which is the wisdom of the ten oceans; the fifth is the praise of the ten wisdoms in the answers of the "Chapter on the Accomplishment of Worlds," which are the wisdoms knowing the ten oceans here, and are precisely the ten wisdoms granted by the buddhas here. Of these five places above, three places are oceans and two places are wisdoms. Although there is no word "ocean" in the statement of purpose, it conveys the meaning of oceans. Moreover, these five places definitely succeed one another, meaning: because the ten oceans were asked about, in the purpose of empowerment it is for the sake of the ten oceans, and the buddhas grant the ten wisdoms to cause them to know the ten oceans. Samantabhadra, having attained the wisdom and being about to preach, therefore contemplates the ten oceans. The ocean of wisdom is inconceivable and can only be known by the Buddha's wisdom; therefore, the praise of the ten wisdoms is also praising the wisdom that has been attained, through which alone one can fulfill the Buddha's purpose and answer the previous questions. That these five places show expanding and combining, broadness and brevity, is to show that the meaning is without fixed confines, and it also seems that the translators did not correlate them with one another. Therefore, the present text of the Commentary harmonizes and explains them all, ensuring there is no contradiction between earlier and later; below in the "Chapter on Accomplishment" it will harmonize and explain them even more thoroughly. The ten phrases in the present purpose directly correspond to the ten oceans in the questions, with two or three oceans combining with the names in the answers below because the texts are identical. That is, the first corresponds to the third in the questions, the ocean of structures; the second corresponds to the second ocean in the questions. As for "karma," it is absent in the questions and combines with the name below, being expanded out in the answers. However, where there are sentient beings, there must be karma; because in this sūtra there are words about purifying defilements and attaining purity, the Commentary adds it and the ocean of karma. The third is the same as the first in the questions; the fourth is the same as the fourth in the questions. The fifth subsumes the former four oceans, namely: 9. the ocean of names; 10. the ocean of life-span; 6. the ocean of liberations; 7. the ocean of transformations. Because the above four are all the great functions of the Buddha according with capacities, it says "all the Buddha's merits." The sixth is the fifth in the questions. The two oceans, seventh and ninth, are both the eighth in the questions; in the answers there is only the ocean of turning the Dharma wheel and no exposition, while in the questions there is only exposition and no Dharma wheel. Now both this purpose and the praise of wisdom expand them into two. The eighth is also expanded out from the second in the questions, sentient beings. However, among the above nine phrases, the seventh and ninth combine to form the one ocean of exposition in the questions, and the eighth further combines and returns to the second, so these nine phrases contain only seven. And the fifth, the Buddha's merits, uniquely contains four of them, which along with the remaining six of the seven makes the ten oceans complete.