大方廣佛華嚴經隨疏演義鈔 85.38

85.38

疏「二忘詮求旨為見佛親因」者，此中唯有四句：一廣、二多、三深、四勝。初二即前第一開出；三即第二；四即第六，一海眾色故為殊特。餘六句不出深廣，故但舉四。又餘之六句餘處容有，故牒此四顯其奇特。問：既歎奇特，何名忘詮？離前十相更求過此，即忘詮求旨意也。由此忘求，故得見佛。疏「以深觀心海法海」等者，法海即是悲海。而法名通對上自心觀心，即心華開敷觀大悲法，即二利行發。疏「普詮諸法故」者，此有三義：此一約深、二普詮諸法約廣、上二直就所詮三即從益立稱。既一法中見一切法，則其一眼見十眼境，所見之中已有能見，能見之中有所見矣，以一法中有一切故。廣如〈毘盧遮那品〉。疏「先總顯所持法多」者，即海墨書而不竭。然《入大乘論》引此經文云「是海幢下，說法門全同於此，喻相小異。云大海水盡以磨墨，積大紙聚猶如須彌山，四天下草木持以為筆，三千世界水陸眾生悉為法師，於一剎那頃所受法門猶不能盡。」此約書文不盡，彼約領多不盡。疏「旋轉」者，如下彌伽。然此十句，文並可知。亦即治地中勝進十法，謂誦習、多聞、虛閑、寂靜等，但有開合，可以意得。

Regarding the commentary's "Second, forgetting the linguistic expression and seeking the intended meaning is the immediate cause of seeing the Buddha": herein there are only four clauses: first, vastness; second, multiplicity; third, depth; fourth, superiority. The first two are unpacked from the former first [clause]; the third is the second [clause]; the fourth is the sixth [clause], being extraordinary because 'the single ocean contains manifold colors.' Since the remaining six clauses do not exceed depth and vastness, only four are cited. Furthermore, because the remaining six clauses may be found in other places, these four are cited here to reveal their uniqueness. Question: Since its uniqueness is praised, why is it called 'forgetting the linguistic expression'? To leave behind the former ten characteristics and further seek beyond them is precisely the intention of 'forgetting the linguistic expression and seeking the intended meaning.' By virtue of this forgetting and seeking, one is able to see the Buddha. Regarding the commentary's "because of deeply contemplating the mind-ocean and Dharma-ocean," etc.: the Dharma-ocean is precisely the ocean of compassion. Now, the term 'Dharma' is general, corresponding to the above contemplation of one's own mind: through contemplating the mind, the mind-flower blossoms and unfolds; through contemplating the Dharma of great compassion, the practice of the two benefits arises. Regarding the commentary's "because it universally expresses all dharmas": this has three meanings. This first is in terms of depth; the second, universally expressing all dharmas, is in terms of vastness—these two directly concern the expressed content; the third establishes the name in terms of benefit. Since one sees all dharmas within a single dharma, one's single eye sees the realm of ten eyes: within what is seen there is already that which can see, and within that which can see there is what is seen, because all things are within a single dharma. This is detailed as in the 'Vairocana Chapter.' Regarding the commentary's "first, generally revealing that the dharmas held are numerous": that is, using the ocean as ink to write them without exhausting them. However, when the *Mahāyānāvatāra-śāstra* cites this sūtra text, it says: 'Under this Sāgaradhvaja, the teaching of the Dharma gates is entirely identical to this, with only slight differences in the metaphorical details. It says: "If the water of the great ocean were completely ground into ink, a great heap of paper gathered like Mount Sumeru, the grass and trees of the four continents taken as brushes, and the water and land sentient beings of the trichiliocosm all became Dharma masters, the Dharma gates received in a single kṣaṇa still could not be exhausted."' This [passage in our text] speaks of the written text being inexhaustible, whereas that [passage] speaks of the vastness of what is received being inexhaustible. Regarding 'whirling' (āvarte): as in Megha below. These ten clauses can all be understood from the text. They are also the ten dharmas of superior advancement in the Ground of Cultivating, namely recitation and practice, extensive hearing, leisure and solitude, quiescence, and so forth; there are only differences in division and combination, which can be grasped through the meaning.