大方廣佛華嚴經疏 49.40

49.40

第五珠消海水喻，喻佛滅惑成德智，由有前智，無智不生。由有此智，無惑不斷。又前則橫具四智，此則豎具四智，皆是釋前為依之義。喻中二：先總明體用、後「佛子此日藏」下別顯用相。此為極教了說，而《起世》、《婆沙》等說阿毘地獄在下，火氣上吞銷鑠海水，蓋是少分方便之說。而俗典云以沃焦石消海水者，或測度而知，或見寶不辨謂之石耳。又云注於尾廬壑者，但見其消以名之耳。合中亦二：先合總明體用、後「佛子諸菩薩修習」下合別顯用相。然此四智，古德有配四種三昧，初是大乘光明三昧智、二是集福德王、三是賢護、四是首楞嚴。此釋配定，理則可爾；案次乖理，以第三名智光普照故。若將初為三、以三為初，乃順文理。今更一解：標其所成即是四定，約能成智應別立名。又若將此豎配諸位，尤異昔解，謂一佛以即事而真智，治於地前，成初四地，令得賢守定，以此三昧能守世出世間賢善法故。前三地為世，四地為出世。既了即事而真，則即散而定。二以即體之用智，治四地未能起用，令得五地入俗成集福德王定。三以平等無相智，治五地雖能隨俗未得平等，令得六七地般若大光功用後邊成光明定。四以平等無功用智，治七地功用，令入八地乃至佛果得首楞嚴定，所作究竟故。果既具四，因亦通修。且約相顯為此豎配，不可遍局。

Fifth is the simile of the jewel eliminating the sea water, which illustrates the Buddha's wisdom of eradicating afflictions and accomplishing virtues. Because of the prior wisdom, there is no wisdom that is not produced; because of this wisdom, there is no affliction that is not severed. Furthermore, the former horizontally possessed the four wisdoms, while this vertically possesses the four wisdoms, both explaining the prior meaning of 'acting as support'. The simile has two parts: first, a general explanation of essence and function; second, from 'O son of the Buddha, this solar-store...' onward, specifically displays the marks of function. This is an explicit explanation according to the ultimate teaching, whereas the Lokasthiti-sūtra, the Vibhāṣā, and others say that the Avīci Hell is below, and its fiery vapors engulf and melt away the sea water from beneath—this is merely a partial, conventional expedient. The secular texts say that sea water is eliminated by the Wociao rock; they either reasoned it out by conjecture, or saw the jewel without recognizing it and called it a rock. Or they say it pours into the Weilu gorge, merely naming it because they saw it being eliminated. The application of the simile also has two parts: first, applying the general explanation of essence and function; second, from 'O son of the Buddha, when bodhisattvas cultivate...' onward, applying the specific display of the marks of function. Now, regarding these four wisdoms, ancient masters matched them to four kinds of samādhi: the first is the wisdom of the Mahāyāna Light samādhi, the second is the King of Gathering Merits, the third is Bhadrapāla, and the fourth is the Śūraṅgama. Although matching them to concentrations is conceptually acceptable, doing so in this sequence contradicts the principle, because the third is named 'Wisdom Light Shining Universally'. If one takes the first as the third and the third as the first, it then conforms to the text and principle. Now another explanation is offered: identifying what is accomplished yields the four concentrations, whereas names should be established separately according to the wisdoms that accomplish them. Furthermore, if one matches these vertically to the stations, it differs even more from past interpretations: namely, with the wisdom that 'phenomena are immediately the real', the Buddha cures the pre-stage [deficiencies] and accomplishes the first four stages, causing them to attain the Bhadrapāla samādhi, because this samādhi can protect worldly and transmundane wholesome dharmas. The first three stages are worldly, and the fourth stage is transmundane. Having realized that phenomena are immediately the real, then distraction is immediately concentration. Second, with the wisdom of 'function inherent in essence', he cures the inability of the fourth stage to give rise to function, causing them to attain the fifth stage and enter the mundane world to accomplish the King of Gathering Merits samādhi. Third, with the wisdom of equality and signlessness, he cures the fifth stage's failure to attain equality despite adapting to the mundane, causing them to attain the great light of prajñā of the sixth and seventh stages, which at the end of effort accomplishes the Light samādhi. Fourth, with the wisdom of equality and effortless action, he cures the effort of the seventh stage, causing them to enter the eighth stage up to the Buddha fruit to attain the Śūraṅgama samādhi, because what is to be done has reached culmination. Since the fruit possesses all four, they are also cultivated in common during the cause. This vertical allocation is made provisionally in terms of the manifest aspects; it must not be rigidly applied in all cases.