大方廣佛華嚴經隨疏演義鈔 24.72

24.72

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.