大方廣佛華嚴經隨疏演義鈔 73.17

73.17

第八地影像分。於中分二：先總料揀、後正釋文。前中有三：一約二道分別、二約修顯分別、三非一異分別。初即論意，於中三：一依經標名、二「前二」下以二德收之、三依論列釋。二中，遠公前三皆阿含；今以海喻十德互遍，故喻證德。此二教證亦可隔句相對，池望於海，是修成相對。地中真偽，合修為教。如池，喻起修之行。海，喻捨妄契真。實德互遍，猶如義大。第二小喻、第四珠喻，即約詮就實相對，寄言顯十如。彼十山為教智。真體無二，如珠更含。餘義略示其一。

Eighth: The reflection section of the ground. Within this, it is divided into two: first, a general analysis; second, the direct explanation of the text. The former has three parts: 1. Differentiating in terms of the two paths; 2. Differentiating in terms of cultivation and manifestation; 3. Differentiating in terms of non-identity and non-difference. The first reflects the Śāstra's intent, and within it are three: 1. Labeling the names according to the sūtra; 2. From "the preceding two..." downward, subsuming them under two virtues; 3. Enumerating and explaining them according to the Śāstra. In the second part, Master Yuan considered the first three to all be Āgamas; here, because the simile of the ocean has the ten virtues mutually pervading, it therefore illustrates the virtue of realization. These two, teaching and realization, can also be paired across alternate clauses: the pond compared to the ocean is the correspondence of cultivation and fulfillment. Between the true and false in the grounds, combined cultivation is the teaching. For example, the pond illustrates the practice of initiating cultivation; the ocean illustrates abandoning delusion and tallying with the true. The real virtues mutually pervade, just like the greatness of meaning. The second small simile and the fourth jewel simile correspond to the expressed versus the real, relying on words to reveal the ten tathatās. Those ten mountains are the teaching cognition; the true essence is non-dual, like the jewel which further contains them. The remaining points briefly show one of them.