大方廣佛華嚴經疏 7.31

7.31

第八主海神十法，頌脫第三。一為物供佛，是等施福，得眾寶相以莊嚴身。二巧隨根欲說法護善，使其長成。三謂演深廣法，體煩惱空。梵本偈云「一切世間眾導師，法雲大雨不可測，消竭無窮諸苦海，此離垢塵入法門。」若準此文，乃竭苦海。四若見佛境則惑亡苦息。準現經文，三是煩惱、四是於苦；若依梵本，前苦、後惑。既譯人脫漏，致使文義參差。故古德云：脫第四頌。結名既同，故知脫第三。恒住波浪者，即是普用水為宮殿。五以智滅癡。六為行所遷，一切皆苦。菩提因起則生滅苦亡，便得涅槃寂滅安樂。七將智滅癡，未免於見；了癡見性，癡見自亡。真妄等觀，是佛境也。八一切眾生有佛種性，圓明可貴具德稱寶。佛眼普觀、佛智普示，正因令顯，如出金藏。大心若起，如種生芽，故云出生。緣了二因為能悟之妙道。九了如不取則心不搖動，湛如停海；萬德攸歸故須彌可傾，魔豈能嬈？一念降魔，如本行集。十入法界定，如法界遍。

Eighth, the ten teachings of the ocean-governing spirits; the verses lack the third. First, making offerings to the Buddha for the sake of beings is the merit of equal giving, attaining marks of myriad jewels to adorn the body. Second, skillfully preaching the Dharma and protecting goodness in accord with capacities and desires causes them to grow to maturity. Third, it means expounding the deep and vast Dharma and realizing that afflictions are empty. The Sanskrit text's verse states: "Guide of all worlds, / The great rain of the Dharma cloud is unfathomable; / It dries up the inexhaustible oceans of all suffering: / This is the Dharma door of entering without defilement or dust." According to this text, it is drying up the ocean of suffering. Fourth, if one sees the Buddha's realm, delusions vanish and suffering ceases. According to the present sūtra text, the third is about afflictions and the fourth is about suffering; if one relies on the Sanskrit text, suffering comes first and delusion comes second. Since the translators omitted text, it resulted in a discrepancy between text and meaning. Therefore, ancient masters said that the fourth verse was omitted. Since the concluding names are identical, we know that it was the third that was omitted. Always abiding in waves means universally using water as palaces. Fifth, destroying ignorance with wisdom. Sixth, being shifted by conditioned activity, everything is suffering. When the cause of bodhi arises, the suffering of arising and ceasing vanishes, and one then attains the tranquil and extinct ease of nirvāṇa. Seventh, bringing wisdom to eliminate ignorance cannot avoid views; realizing that ignorance sees the nature, the view of ignorance vanishes of itself. Viewing the true and false equally is the Buddha's realm. Eighth, all sentient beings possess the Buddha-gotra; perfectly luminous and precious, endowed with virtues, it is called a jewel. The Buddha eye views universally, and the Buddha wisdom reveals universally, causing the direct cause to be manifested, like uncovering a gold mine. If the great mind arises, it is like a seed producing a sprout, and is therefore called "producing." The conditioning and revealing causes are the wondrous path capable of awakening. Ninth, realizing suchness and not grasping, the mind is unmoved, clear and still like a calm ocean; myriad virtues return to it, so that even Mount Sumeru might be overturned, but how could Māra harass it? Subduing Māra in a single thought-moment is as in the Abhiniṣkramaṇa-sūtra. Tenth, entering the samādhi of the dharmadhātu, pervading just like the dharmadhātu.