大方廣佛華嚴經疏 7.25

7.25

偈中十頌如次。三中，空有四義，含於五法：一離能取生，即絕妄想。二離所取相，無相無名。三境無自性，即是如如。四心無所得，是為正智。迷如以成名相，妄想是生；悟名相之本，如執翻成智。如外無智，智體即如，此二猶空，寂照無礙。如斯見佛，是曰吉祥。四中，長行及列並名安住，今云圓光。圓光表智、安住表定，二事相資前後互舉，並能滅障，於理無違。六中，生死海者，《瑜伽》七十云「五法相似生死，得大海名：一處無邊相似故、二甚深故、三難度故、四不可飲故、五大寶所依故。」釋曰：由前四義眾生流轉，由第五義菩薩入之，且約分喻。第九十云「由三相故不同水海：一自性不同，分謂水海，唯色一分。二淪沒不同，唯人畜故、唯沒身故。三超度不同，未斷欲者亦能度故。」生死海，反上可思。餘七偈可知。

In the verses, the ten gāthās proceed in sequence. In the third, space has four meanings that encompass the five dharmas: first, being free from the arising of the grasper is the cutting off of false conceptualization; second, being free from the marks of the grasped is [being without] marks and without names; third, the object lacking intrinsic nature is tathatā; fourth, the mind attaining nothing is right wisdom. Deluded about suchness, names and marks are formed, and false conceptualization arises; awakened to the source of names and marks, the attachment to suchness is reversed to become wisdom. Outside of suchness there is no wisdom; the essence of wisdom is itself suchness. These two are like space, quiescence and illumination being unobstructed. Seeing the Buddha in this way is called auspicious. In the fourth, both the prose and the list say "peacefully abiding"; now it says "round light." The round light signifies wisdom, and peacefully abiding signifies samādhi; these two things support each other and are mentioned interchangeably before and after, both being able to eliminate obstructions, without contradiction in principle. In the sixth, regarding the "ocean of birth-and-death," fascicle seventy of the Yogācārabhūmi states: "Five dharmas resemble birth-and-death so that it obtains the name of a great ocean: first, because its extent is boundless; second, because it is extremely deep; third, because it is difficult to cross; fourth, because it cannot be drunk; fifth, because it is the locus of great jewels." The commentary explains: due to the first four meanings, sentient beings transmigrate; due to the fifth meaning, bodhisattvas enter it—this is spoken in terms of a partial analogy. Fascicle ninety states: "Due to three aspects, it is not like an ocean of water: first, the intrinsic natures differ—the fraction meant by an ocean of water is solely a part of form; second, the sinking differs—it is solely humans and animals, and solely the drowning of the body; third, the transcendence differs—even those who have not severed desire can cross it." For the ocean of birth-and-death, the reverse of the above may be reflected upon. The remaining seven verses can be understood.