大方廣佛華嚴經疏 50.3

50.3

第二「佛子如大龍」下喻顯。文有三喻：前二喻無縛無脫；後一喻無量無邊，無量無邊通前二段。今初。前明降雨無從喻，正喻無縛脫。既無來處，有何縛脫耶？後明海水從心喻，喻無縛脫所因。水從心力為因，非定內外。智從昔願，緣起故來即無來。第二海水宏深喻，喻無量無邊，中三：先標章誡聽、二「佛子此閻浮」下喻顯、三「佛子於汝意」下法合。喻中三：初別顯水多，文有四節：一四洲水、二龍王雨水、三宮殿出水、四娑竭龍王兼雨兼出，皆後後倍前以顯深廣。二「其所出」下通顯水相。涌出故潮上，速為寶消故潮下，此為極說。三「佛子如是大海」下通顯無量兼水有四。第三合中二：先合水無量。佛智一念即無窮盡，況盡三際、周乎十方，重重重重，安可喻顯？二「佛子至應知如來」下合通顯無量。非唯智為佛境，菩提分等皆分齊境也。智海合水，餘合寶等，並顯可知。

Second, from 'Sons of the Buddha, just as the great dragon' onward, it is revealed through metaphors. The text has three metaphors: the first two illustrate being without bondage and without liberation; the last one illustrates being immeasurable and boundless, and being immeasurable and boundless pervades the preceding two sections. Now for the first part: the former clarifies the metaphor of rain falling from nowhere, directly illustrating being without bondage and liberation. Since there is no place it comes from, what bondage or liberation could there be? The latter clarifies the metaphor of ocean water coming from the mind, illustrating the cause for being without bondage and liberation. The water takes the power of mind as cause, and is not determinately internal or external. Wisdom comes from past vows; because it is dependently arisen, coming is non-coming. The second is the metaphor of the ocean's vast depth, illustrating being immeasurable and boundless, which contains three parts: first stating the theme and admonishing to listen; second, from 'Sons of the Buddha, this Jambūdvīpa' onward, revealing through the metaphor; third, from 'Sons of the Buddha, what do you think' onward, correlating with the Dharma. Within the metaphor are three parts: first separately revealing that the water is vast, the text having four sections: 1. the water of the four continents, 2. the rainwater of the dragon kings, 3. the water emerging from palaces, and 4. the dragon king Sāgara both raining and emitting water; each is double the previous to reveal depth and vastness. Second, from 'That which emerges' onward, it generally reveals the marks of the water: because it surges forth the tide rises, and because it is quickly dissipated by the jewels the tide falls; this is the ultimate explanation. Third, from 'Sons of the Buddha, this great ocean' onward, it generally reveals immeasurability, and additionally the water has four [qualities]. Third, within the correlation are two parts: first correlating the water's immeasurability. Buddha-wisdom in a single thought-moment is inexhaustible; how much more so when exhausting the three times and pervading the ten directions, layer upon layer, how could it be illustrated by metaphor? Second, from 'Sons of the Buddha, one should know the Tathāgata' onward, it correlates with generally revealing immeasurability. It is not only wisdom that constitutes the Buddha's sphere; the factors of awakening and so forth are all the realm of range. The ocean of wisdom correlates with the water, and the rest correlates with the jewels and so forth, which are all clear and easily understood.