大方廣佛華嚴經疏 14.21

14.21

第二別對諸不相知及通前難者，初水流轉喻，前二對不相知，答趣善惡難，以善惡趣流轉體故。二大火喻，第二三對不相知，答前諸根受生，如火依薪有生滅故。次以長風喻前因緣，答前好醜遇物鼓扇現諸相故。次以地界亦喻因緣，答前苦樂展轉因依，以輕重故。又喻前境智，答前諸根隨種所生根等異故。上來總別並答釋成中以何因緣各不相知竟。

Second, concerning separately matching the various instances of non-knowing and resolving the earlier objections: first, the metaphor of water flowing corresponds to the first two pairs of non-knowing, answering the objection about the good and evil destinies, because the destinies of good and evil have transmigration as their essence. Second, the metaphor of the great fire corresponds to the second and third pairs of non-knowing, answering the earlier objection about the sense faculties taking birth, because like fire relying on firewood, there is arising and ceasing. Next, the long wind is used to illustrate the preceding causes and conditions, answering the earlier objection about the fine and the ugly, because upon encountering objects it blows and fans them, manifesting various marks. Next, the earth element also illustrates causes and conditions, answering the earlier objection about suffering and pleasure mutually causing and relying [upon one another], by means of lightness and heaviness. Furthermore, it illustrates the preceding objects and cognitive faculties, answering the earlier objection about the various sense faculties being born according to their seeds, because the sense faculties and so forth are distinct. The general and specific answers above explaining by what causes and conditions they do not know one another are now complete.