大方廣佛華嚴經隨疏演義鈔 25.44

25.44

疏「謂一中」下，別釋。鉤鎖相連令義無遺，今當具出，問中十海，與智中十智、觀海中十海、歎智中十智。一世界海，一能入一切智性力智；一一切世界海，一知一切世界海成壞智。二眾生海，二入法界無邊量智；二一切眾生海，二知一切眾生業海智。三法界安立海，三成就一切佛境智；三一切諸佛海，三知一切法界安立海智。四諸佛海，四知一切世界海成壞智；四一切法界海，四說一切無邊佛海智。五佛波羅蜜海，五知一切眾生界廣大智；五一切眾生業海，五入一切欲解根海智。六佛解脫海，六住諸佛甚深解脫無差別諸三昧智；六一切眾生根欲海，六一念普知一切三世智。七佛變化海，七入一切菩薩諸根海智；七一切諸佛法輪海，七顯示一切如來無量願海智。八佛演說海，八智一切眾生語言海轉法輪辭辯智；八一切三世海，八示現一切佛神變海智。九佛名號海，九普入法界一切世界海身智；九一切如來願力海，九轉法輪智。十佛壽量海，十得一切佛音聲智；十一切如來神變海，十建立演說海智。其所為中十法亦是十海，已如上會。文無海言，今略不出。今對會四文，即分為四：第一以歎智對觀海辯次第者，第一智觀第一海，第二智觀第二海及第五海，第三觀第四，第四觀第三，第五觀第六，第六觀第八，第七觀第九，第八觀第十，第九第十並觀第七，但看前列次第可知。疏中所會，正是此對。第二若將歎智對與智次第者，所歎第一即與智第四，世界成壞；二即是五，業海智也；三即是二，入法界無量。四即是三，五即是七，六即是六，七即是九，八即是六，九即是八，十即彼十，彼有總句故，彼六中含此六八。第三若將歎智對問十海，多同第一對觀海辯。若具說者，前四如次對四海，第五通遍後五，六即彼六，七即九十，八即第七，此九與十皆是彼八。第四若將十種觀海對問十海者，此觀第一即問第一，二即彼二，三即彼四，四即彼三，五亦彼二，六遍後五亦可是二，七即彼八，八即彼六，九即彼九及與第十，此第十海即彼第七海也。復應將觀海對問十海，如前問中以對。更應將與智對問十海，前與智中已對。若更將十海對加所為中十法，已如前品所為中明。故今略出四門而已。餘義疏中具會，細尋易了。

In the Commentary, from "Namely, in the first" downward, it explains specifically. Interlocking them like chain links so that no meaning is omitted, we should now fully lay them out: the ten oceans in the questions, the ten wisdoms in the bestowed wisdoms, the ten oceans in the contemplated oceans, and the ten wisdoms in the praised wisdoms.
1. Ocean of worlds; 1. Wisdom of the power to enter the nature of all-knowledge; 1. Ocean of all worlds; 1. Wisdom knowing the formation and destruction of all oceans of worlds.
2. Ocean of sentient beings; 2. Wisdom entering the boundless measure of the dharmadhātu; 2. Ocean of all sentient beings; 2. Wisdom knowing the ocean of karma of all sentient beings.
3. Ocean of the establishment of the dharmadhātu; 3. Wisdom accomplishing all buddha realms; 3. Ocean of all buddhas; 3. Wisdom knowing the ocean of the establishment of all dharmadhātus.
4. Ocean of all buddhas; 4. Wisdom knowing the formation and destruction of all oceans of worlds; 4. Ocean of all dharmadhātus; 4. Wisdom expounding the ocean of all boundless buddhas.
5. Ocean of the pāramitās of buddhas; 5. Wisdom knowing the vastness of all realms of sentient beings; 5. Ocean of the karma of all sentient beings; 5. Wisdom entering the ocean of faculties, desires, and inclinations of all [sentient beings].
6. Ocean of the liberations of buddhas; 6. Wisdom abiding in all indistinct samādhis of the profound liberation of all buddhas; 6. Ocean of faculties and desires of all sentient beings; 6. Wisdom universally knowing all three times in a single thought-moment.
7. Ocean of the transformations of buddhas; 7. Wisdom entering the ocean of all faculties of bodhisattvas; 7. Ocean of the wheel of the Dharma of all buddhas; 7. Wisdom displaying the ocean of immeasurable vows of all Tathāgatas.
8. Ocean of the expositions of buddhas; 8. Wisdom of eloquence in turning the wheel of the Dharma knowing the ocean of languages of all sentient beings; 8. Ocean of all three times; 8. Wisdom manifesting the ocean of divine transformations of all buddhas.
9. Ocean of the names of buddhas; 9. Wisdom whose body universally enters all oceans of worlds in the dharmadhātu; 9. Ocean of the power of vows of all Tathāgatas; 9. Wisdom of turning the wheel of the Dharma.
10. Ocean of the lifespans of buddhas; 10. Wisdom attaining all buddha voices; 10. Ocean of the divine transformations of all Tathāgatas; 10. Wisdom of establishing the ocean of expositions.
The ten dharmas among the purposes are also the ten oceans, as already correlated above. Because the text lacks the word "ocean," they are omitted here. Now, correlating and matching the four texts, it is divided into four:
First, in terms of distinguishing the sequence by contrasting the praised wisdoms with the contemplated oceans: the first wisdom contemplates the first ocean; the second wisdom contemplates the second and fifth oceans; the third contemplates the fourth; the fourth contemplates the third; the fifth contemplates the sixth; the sixth contemplates the eighth; the seventh contemplates the ninth; the eighth contemplates the tenth; the ninth and tenth both contemplate the seventh. One need only look at the previously listed sequence to know this. What is correlated in the Commentary is precisely this pairing.
Second, if one takes the sequence of the praised wisdoms contrasted with the bestowed wisdoms: the first praised is the fourth of the bestowed wisdoms, the formation and destruction of worlds; the second is the fifth, the wisdom of the ocean of karma; the third is the second, entering the immeasurability of the dharmadhātu; the fourth is the third; the fifth is the seventh; the sixth is the sixth; the seventh is the ninth; the eighth is the sixth; the ninth is the eighth; the tenth is its tenth. Because that text has a general sentence, its sixth contains this sixth and eighth.
Third, if one contrasts the praised wisdoms with the ten oceans of the questions, it largely agrees with the first correlation against the contemplated oceans. To state it fully: the first four correspond in order to the four oceans; the fifth spans the latter five; the sixth is its sixth; the seventh is its ninth and tenth; the eighth is the seventh; this ninth and tenth are both its eighth.
Fourth, if one contrasts the ten kinds of contemplated oceans with the ten oceans of the questions: this first contemplated is the first of the questions; the second is its second; the third is its fourth; the fourth is its third; the fifth is also its second; the sixth spans the latter five and can also be the second; the seventh is its eighth; the eighth is its sixth; the ninth is its ninth and tenth; this tenth ocean is its seventh ocean. Furthermore, one should contrast the contemplated oceans with the ten oceans of the questions, as was correlated in the previous questions. One should further contrast the bestowed wisdoms with the ten oceans of the questions, as was already correlated above under bestowed wisdoms. If one further contrasts the ten oceans with the ten dharmas among the purposes of empowerment, this was already clarified under the purposes in the previous chapter. Hence, we now merely set forth four approaches. The remaining meanings are fully matched in the Commentary; investigating them closely makes them easy to understand.