大方廣佛華嚴經疏 57.53

57.53

第三「船師告言」下稱讚授法，分二：先讚問，讚其發心；後能問法。文有十句，前五能問果因；後五能問因因，故云道因。三昧旋者，旋謂深澓，沈而不流。二乘沈寂，動八萬劫，故能遠離是菩薩道。二「善男子我在此」下授己法界，中二：先標名體，謂大悲超出，為物所歸故；後「我觀閻浮」下辨其業用，中二：先明於陸化生令知有海、後「我知海中」下善知海相於海化生。於中二：初明善知、後彰化成益。今初。此寶洲等，生死法海義皆有之，且約生死海釋。文中略舉知五種事：一知寶，寶即是智故。不入生死大海，則不能得一切智寶。於中有十二句：一生死海中湛寂不動謂之寶洲、二空不空如來藏為寶處、三恒沙功德皆寶類、四佛性為寶種，此上皆約本有；次四約修成，以淨戒頭陀等為能淨、以緣起智為能鑽、以發一切智心為出因、聽聞為能作，後四為寶用，謂三乘等器智慧有殊，照理斷惑所用各別，所緣境界萬品階差，破愚顯明各各不等。二「我知一切龍」下即生死中瞋貪癡之三毒。部多，此云自生，亦如夜叉，但不從父母生，故喻多癡。三「亦善別知旋澓」下即知心識相，色無色等依識心定劫數淺深，七識波浪染習遠近，隨善惡緣心水色異。四亦善別知日月等者，即能知時，謂機之生熟，如是時中宜修定慧等。五亦知其船，即知萬行不同，有方便為堅、無方便為脆，曾修為滑、不曾則澁。水之大小者，謂生死有邊與無邊。風之逆順者，八風四順四逆，又謂修行有住與無住故。若開第三第五各有三事，則總具十二。「我以成就」下彰化成益。既列十海，則知前海，準此應思。前四自利，後六利他。後三文顯。

Third, below "The ship captain told him," praising and transmitting the teaching, divided into two: first, praising his inquiry, praising the arousing of his mind; later, being able to inquire about the Dharma. The text has ten lines: the first five are being able to inquire about the causes of the fruit; the latter five are being able to inquire about the causes of the cause, hence called the causes of the path. "Whirlpools of samādhi": "whirlpools" means deep vortexes, sinking and not flowing. The two vehicles sink into quiescence for as long as eighty thousand eons; therefore, being able to leave them far behind is the bodhisattva path. Second, below "Good son, I am here," transmitting his own dharmadhātu, within which there are two parts: first, marking the name and essence, meaning that great compassion transcends and is what sentient beings take refuge in; later, below "I observe Jambudvīpa," discerning its functions of activity, within which there are two parts: first, explaining his transforming sentient beings on land to let them know there is an ocean; later, below "I know in the ocean," skillfully knowing the marks of the ocean and transforming sentient beings in the ocean. Therein are two parts: first, explaining his skillful knowing; later, revealing the transformation and accomplishment of benefit. Now for the first: these jewel islands and so forth exist in the meaning of both birth-and-death and the Dharma-ocean; here they are explained provisionally in terms of the ocean of birth and death. The text briefly raises knowledge of five kinds of things: 1. Knowing jewels: because jewels are wisdom. If one does not enter the great ocean of birth and death, one cannot attain all the jewels of wisdom. Therein are twelve phrases: [1] in the ocean of birth and death, what is calm, quiescent, and immovable is called a jewel island; [2] the empty and non-empty tathāgatagarbha is the jewel location; [3] the merits like the sands of the Ganges are all categories of jewels; [4] the Buddha-nature is the jewel lineage—these above all pertain to what is inherently possessed; the next four pertain to accomplishment through cultivation: [5] pure morality, dhūta practices, and so forth are what can purify; [6] the wisdom of pratītyasamutpāda is what can drill; [7] arousing the mind of omniscience is the cause of emergence; [8] hearing is what can produce; the last four are the functions of jewels, meaning that the capacities of the three vehicles and so forth have distinct wisdoms, their functions in illuminating noumenon and severing defilements are each different, the cognized spheres have ten thousand gradations, and their shattering of folly and revealing of brightness are each unequal. 2. Below "I know all nāgas," these are the three poisons of anger, greed, and delusion in birth and death. "Bhūta" is translated here as "self-born"; they are also like yakṣas, but are not born from father and mother, hence metaphorically representing great delusion. 3. Below "Also skillfully and distinctively knowing the vortexes," this is knowing the marks of the mind-consciousness: form, formlessness, and so forth depend on the conscious mind to determine the shallowness or depth of eons; the waves of the seven consciousnesses have distance or proximity in defiling habituation; and according to good and evil conditions, the color of the mind-water differs. 4. "Also skillfully and distinctively knowing the sun, moon, and so forth": that is, being able to know the times, meaning the maturity or immaturity of faculties, and that in such times it is suitable to cultivate concentration, wisdom, and so forth. 5. "Also knowing the ships": that is, knowing the differences among the ten thousand practices, having expedient means being sturdy, lacking expedient means being brittle; what has been cultivated before being smooth, what has not being rough. The size of the waters refers to birth and death being bounded or boundless. The favorability or adversity of the winds refers to the eight winds, four favorable and four adverse, and also means that practice has abiding and non-abiding. If one expands the third and fifth, each has three items, so that in total there are twelve. Below "I, having accomplished," revealing the transformation and accomplishment of benefit. Since ten oceans are listed, one knows the preceding oceans; one should reflect in accordance with this. The first four are self-benefit, the latter six are benefiting others. The latter three are clear in the text.