大方廣佛華嚴經疏 44.15

44.15

大文第八「佛子此菩薩摩訶薩十地行」下地影像分。於中四喻，謂池、山、海、珠，喻四功德，前二是阿含德、後二證德。前中，池喻修行功德，即諸地中起修之行。二山喻上勝功德，即依修成德，德位高出故。三海喻難度能度大果功德，即修所成德能至大果故。謂大海難度，十德皆遍，故名能度。大海難成，由攬十德能成智海，故云大果。此釋法喻兼含矣。四珠喻轉盡堅固功德，謂從初地轉至法雲，障盡證堅故。又十地有三：一是修地，因前果後故，初二喻顯之。二是成地，隨分修成即是佛智故，珠喻顯之。三是法地，就佛智法開之為十，故海喻顯之。以後一融前二無有障礙。又此四喻皆喻十地與彼佛智非一非異、無差別之差別，而旨趣各殊。初一喻始異終同。次山喻能所依別，所依之地則一，能依之山不同，此則無差之差。上二喻有能所依，下二喻直喻地智不立能所。三海喻全一佛智之體，而十德不同，德非別物。又互相遍，不同於山。斯乃無差別之差別，差即無差。四珠喻唯是一珠前後之異，唯一智體前後增明。喻雖無差別，不礙差別。又初喻前後體別，前非是後，而後包前。次喻前前非後後、後後非前前，而同依一體。海喻前後雖殊，而前後相遍。珠喻聞後一體，而前前非後後、後後必具前前。初一即是圓家漸，次喻圓中漸，珠喻即是漸圓，海喻即圓圓也。四喻圓融，上來所解，在論雖無，理必應爾。若得斯旨，不疑十地差別等相。

Major Section Eight: below 'Sons of the Buddha, the practices of the ten stages of these bodhisattva-mahāsattvas', is the section on the images of the stages. Within it are four similes, namely the lake, the mountains, the ocean, and the jewel, which illustrate four virtues: the first two are virtues of scriptural tradition (āgama), and the latter two are virtues of realization. In the former [pair], the lake illustrates the virtue of cultivating practice, that is, the practices undertaken and cultivated in the various stages. Second, the mountains illustrate the pre-eminent virtue, that is, the virtues accomplished on the basis of cultivation, because the stations of virtue stand lofty and supreme. Third, the ocean illustrates the virtue of the great fruit, difficult to cross yet able to cross, that is, the virtues accomplished through cultivation being able to reach the great fruit. That is to say, the great ocean is difficult to cross, yet its ten virtues are all-pervading, hence it is called 'able to cross'. The great ocean is difficult to form, yet by gathering the ten virtues it can form the ocean of wisdom, hence it is called 'the great fruit'. This explanation embraces both the Dharma and the simile. Fourth, the jewel illustrates the virtue of progressive exhaustion and firmness, meaning from the first stage one progresses to the Cloud of Dharma, as hindrances are exhausted and realization is firm. Furthermore, the ten stages are threefold: first, the stage of cultivation, because the cause precedes and the fruit follows, which the first two similes reveal. Second, the stage of accomplishment, because accomplishment through cultivation according to one's share is itself the Buddha's wisdom, which the jewel simile reveals. Third, the stage of Dharma, because with respect to the Dharma of the Buddha's wisdom it is unfolded into ten, which the ocean simile reveals. For the latter one harmonizes the former two without any obstruction. Furthermore, all four similes illustrate that the ten stages and that Buddha-wisdom are neither one nor different, the differentiation of non-differentiation, yet their purports are each distinct. The first simile illustrates difference at the beginning and identity at the end. Next, the mountain simile illustrates the difference between what supports and what is supported: the ground that supports is one, but the mountains that are supported are distinct; this is the difference of non-difference. The above two similes possess what supports and what is supported; the lower two similes directly illustrate the stage-wisdom without establishing what supports and what is supported. Third, the ocean simile illustrates the entirety of the single essence of Buddha-wisdom, while the ten virtues are distinct; yet the virtues are not separate things. Moreover, they mutually pervade one another, unlike the mountains. This is indeed the differentiation of non-differentiation; difference is precisely non-difference. Fourth, the jewel simile is only a single jewel with differences before and after; it is only a single essence of wisdom growing brighter before and after. Though the simile has no differentiation, it does not obstruct differentiation. Furthermore, in the first simile, the earlier and later essences are distinct: the earlier is not the later, yet the later encompasses the earlier. In the next simile, the preceding ones are not the succeeding ones, and the succeeding ones are not the preceding ones, yet they together depend on one single essence. In the ocean simile, though the earlier and later are distinct, the earlier and later mutually pervade. In the jewel simile, beginning and end are of one essence, yet the preceding are not the succeeding, and the succeeding necessarily possess the preceding. The first is gradualness within the round [teaching]; the next simile is the gradual within the round; the jewel simile is the gradual-round; and the ocean simile is the round-round. These four similes interpenetrate perfectly; the explanation given above, though not in the Treatise, must be so in principle. If one grasps this purport, one will have no doubt about the characteristics of differentiation and the like in the ten stages.