大方廣佛華嚴經疏 50.9

50.9

第二「知一切眾生」下印現萬機，即海印三昧。文中三：初法。一念知三世，名一切智。次喻，即舉海印以喻菩提無心頓現。三合，言無所現者，有三義：一無心現，故如海；二所現，空故如像；三無別體故，如水與像不可分異。自體顯現，故名為覺。《起信論》云「諸佛如來離於見想，無所不遍，心真實故。」即是諸法之性，自體顯照一切妄法，有大智用，斯即無思。顯照同體之境，為菩提相用，故上文云於一切義無所觀察。

Second, from 'Knowing all sentient beings' downward, sealing and manifesting the myriad capacities, which is the ocean-seal samādhi (sāgaramudrā-samādhi). The text has three parts: First, the dharma. Knowing the three times in a single thought is called omniscience (sarvajñatā). Next, the simile: raising the ocean seal to illustrate bodhi manifesting immediately without mind. Third, the application. Saying 'there is nothing manifested' has three meanings: first, manifesting without mind, hence like the ocean; second, that which is manifested is empty, hence like reflections; third, having no separate essence, just as water and reflections cannot be separated. The intrinsic essence reveals itself, hence it is called awakening. The Awakening of Faith says: 'All Buddhas and Tathāgatas are free from conceptual seeing; there is nowhere they do not pervade, because their minds are real.' That is, the nature of all dharmas, its own essence illuminating all false dharmas, possesses great wisdom-function; this is being without thought. Illuminating the objects of identical essence constitutes the marks and function of bodhi; hence the text above says: 'Without any observation regarding all meanings.'