大方廣佛華嚴經隨疏演義鈔 85.38

85.38

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.