華嚴經探玄記 14.49.5

14.49.5

此二種事勝一切前地，故名大勝。 前中，初五句別顯、後一總結五。 論中攝為三：初二各一，後三為一，故為三也。 一三世智是斷疑行，以通三世為出世道故名道義應知； 二法界智是速疾神通行，聞說如來祕密法故； 三下三句名等作助行，謂於眾生平等化益也。 一切世界智者，作淨佛國土平等，為化眾生故。 二普照等者，作法明平等，是教智化也。 三大慈等者，作正覺平等，證智化也。 「舉要」下總結。 餘文可知。 第七大段「是菩薩十地次第」下明地影像分。 於中有四，謂池、山、海、珠。 喻四功德，前三是阿含德、後一是證德。 前中，池喻修行功德，即諸地中起修之行； 二山喻上勝功德，即依修成德，德位高出； 三海喻難度能度大果功德，即修所成德，能至大果度猶到也； 四珠喻轉盡堅固功德，謂從初地進至法雲故名為轉，位極障盡名為轉盡，證理終極名為堅固。 就初修行功德中有法、喻、合。 法說中，始從歡喜終至法雲，名次第行。 因成大果，名趣一切智。 喻中，阿耨達，此名無熱惱池，以此龍王無熱沙等三種苦故。 出四河者，《勝鬘經》出八河，《阿含經》出二十河，皆有所以。 出四河者，據根本說，謂此池在香山頂，東面有金象口出恒伽河、南面銀牛口出辛頭河、西面瑠璃馬口出悉陀河、北面頗梨師子口出博叉河。 此四河各出池，四十里外各分為四河，遶池一匝，各於本方流入大海。 是故并根本四，即為二十河，《毘婆沙》中具列名字。 如來出世在彼山東，是故東面五河人皆具見，總取為喻。 餘三本河有大聲名，人雖不見莫不同聞，亦取為喻。 通前為八。 餘河名小，人或不聞，故不論耳。 滿四天下者，非是四河各流一天下，此乃總是一閻浮提。 何故乃名為四天下？ 釋：此是言總意別。 以此閻浮提是四天中一洲攝故，是故總言四天意在閻浮。 如上諸會結通處，言如此四天下，十方亦爾等，皆是此類。 合中，四攝利他，合四河滿足。 無有窮盡，至一切智，增成自利得大菩提，合入大海也。 論中依本願力修行者，釋菩提心流出善根大願之水。 此中但言菩薩，必具菩提心，不待說故。 以四攝作利益他行者，釋彼四攝滿眾生。 自善等，釋自利可知。 第二山喻上勝功德中有四：一總舉法，二列山名，三現山中物，四以法合。 初中，言十地因佛智有差別者，謂以佛智為所依因，而起十地差別之相，如因大地增上依持有十山王故。 論云「依一切智增上行十地故。 」列名中，訶梨羅山者，於此山出佉陀羅木，故以為名。 佉陀羅，此云苦鞭木也。 由乾陀，此名持雙山。 尼民陀羅，此名持邊山。 斫迦羅，此云輪圍山。 餘名可知。 三「如雪山」下顯山中物，以喻十地。 於中，一喻初地聖智妙藥； 二喻二地戒香； 三喻三地禪定妙寶； 四地出世似於仙人； 五以夜叉喻五地善巧自在； 六以菓喻六地因緣集觀，說聲聞果不盡者，以六地超出聲聞境，說彼無窮盡也； 七龍喻七地，亦以超出辟支，能說彼道； 八心自在者，是諸密迹神，名自在眾，喻八地中十自在等； 九脩羅，喻九地善巧攝生大力之相； 十諸天，喻十地滿足。 又論中釋：是中純淨諸寶山，喻八種地厭地。 善清淨故者，謂十山中除初雪山、香山，以是土石山故； 餘八皆是金寶之山，故云純淨寶。 喻後八地厭地者，是第三地，彼以淨禪厭離煩惱，如寶純淨也。 善清淨者，是四地已上，以彼無流斷諸煩惱，如寶純淨也。 言「復次諸山」下釋諸山中所有諸物，謂神仙等是眾生數，藥寶等是非眾生數。 於中一藥等，能資內報，名受用事。 謂藥能除病，名增損對治。 香菓資身，名長養事。 二寶不資身，但可貯積以除貧乏，故名守護等。 言依雪山等者，指定其處，謂初三及第六，此四是非眾生數所依。

These two kinds of activities surpass all previous bhūmis; hence it is called 'greatly supreme'. Within the former [section], the first five clauses distinguish [the aspects] separately, and the subsequent one clause summarizes the five. In the Śāstra they are subsumed into three: the first two are each one [category], and the later three form one [category]; thus they make three. First, knowledge of the three times is the practice of severing doubts: because penetrating the three times constitutes the supramundane path, it is named the meaning of the path, as should be understood. Second, knowledge of the dharmadhātu is the practice of swift supernatural powers, because one hears the secret Dharma of the Tathāgata expounded. Third, the three clauses below are called equally performing auxiliary practices, which refers to conferring benefit on sentient beings through equanimity in teaching. 'Knowledge of all worlds' means performing the equanimity of purifying buddha lands for the sake of transforming sentient beings. Second, 'universally illuminating', and so forth, means performing the equanimity of illumination of Dharma, which is transformation through the wisdom of teaching. Third, 'great compassion', and so forth, means performing the equanimity of samyaksaṃbodhi, which is transformation through realized wisdom. Below 'To summarize', it concludes. The rest of the text can be known. In the seventh major section, below 'The sequence of these ten bhūmis of the bodhisattva', the section on the reflections of the bhūmis is explained. Within it there are four: namely the lake, mountains, ocean, and jewel. They illustrate four merits: the first three are merits of transmission (āgama), and the last one is merit of realization. Within the former, the lake illustrates the merit of cultivation, which is the practice of undertaking cultivation in the various bhūmis; second, the mountains illustrate the merit of preeminent supremacy, which is virtue accomplished in reliance on cultivation, where the station of virtue rises loftily; third, the ocean illustrates the merit of the great fruit that is difficult to cross yet can be crossed, which is the virtue produced by cultivation that can reach the great fruit—'crossing' being equivalent to reaching; fourth, the jewel illustrates the merit of transforming to the utmost and being firm, meaning advancing from the first bhūmi to the Dharma Cloud, hence called 'transforming'; when the station reaches the ultimate and hindrances are eliminated, it is called 'transforming to the utmost'; and when the realization of principle reaches the ultimate, it is called 'firm'. Within the first, the merit of cultivation, there are the doctrinal statement, simile, and application. In the doctrinal statement, beginning from Joyous and ending at the Dharma Cloud is called 'sequential practice'. Because the cause accomplishes the great fruit, it is called 'tending toward omniscience'. In the simile, Anavatapta is translated here as 'Lake Without Afflictive Heat', because this nāga king is free from the three kinds of suffering, such as scorching sand. Regarding 'issuing four rivers': the Śrīmālādevī Sūtra speaks of eight rivers, and the Āgamas speak of twenty rivers; each has its reason. Speaking of four rivers is based on the primary source: this lake is atop Mount Gandhamādana; on the eastern face, the mouth of a golden elephant issues the Gaṅgā River; on the southern face, the mouth of a silver bull issues the Sindhu River; on the western face, the mouth of a lapis lazuli horse issues the Sītā River; and on the northern face, the mouth of a crystal lion issues the Vakṣu River. These four rivers each emerge from the lake, and after forty li, each divides into four rivers, encircling the lake once, and then flow into the great ocean in their respective directions. Therefore, together with the original four, there are twenty rivers, whose names are fully listed in the Vibhāṣā. The Tathāgata appeared in the world to the east of that mountain; therefore, the five rivers on the eastern face are all seen by people, so they are generally taken as a simile. The other three original rivers have great renown; although people have not seen them, there is none who has not heard of them, so they are also taken as a simile. Together with the former, they make eight. The other rivers are of lesser renown and people may not have heard of them; hence they are not discussed. 'Filling the four continents' does not mean that the four rivers each flow to one continent; this refers generally to the single Jambudvīpa. Why then is it called the four continents? Explanation: this is a case where the words are general but the meaning is specific. Because this Jambudvīpa is subsumed as one continent among the four continents, it generally speaks of the four continents while meaning Jambudvīpa. As in the concluding summaries of assemblies above, where it is said 'Just as in these four continents, so it is in the ten directions', these are all of this category. In the application: the four means of embracing, benefiting others, corresponds to the four rivers filling [the lands]. Being inexhaustible, reaching omniscience, and augmenting the accomplishment of the benefit of oneself to attain great bodhi, corresponds to entering the great ocean. In the Śāstra, 'cultivating in reliance on the power of original vows' explains the water of good roots and great vows flowing forth from the bodhicitta. Here it merely says 'bodhisattva', who must possess bodhicitta without needing to be stated. 'Performing practices that benefit others through the four means of embracing' explains the four means of embracing fulfilling [the wishes of] sentient beings. 'One's own good', and so forth, explains the benefit of oneself, as can be known. Second, in the mountain simile for the merit of preeminent supremacy, there are four parts: 1. generally presenting the principle; 2. listing the names of the mountains; 3. manifesting the things within the mountains; 4. applying the principle. In the first part: the statement that the ten bhūmis have distinctions based on the Buddha's wisdom means taking the Buddha's wisdom as the sustaining cause to generate the distinct characteristics of the ten bhūmis, just as relying on the earth's predominant sustaining power there are ten mountain kings. The Śāstra says: 'Because in reliance on omniscience, one practices the ten bhūmis with predominance.' In listing the names: Mount Harīra is named because Khadira wood is produced on this mountain. Khadira is translated here as 'bitter whip wood'. Yugaṃdhara is translated here as 'Dual-Holding Mountain'. Nemiṃdhara is translated here as 'Rim-Holding Mountain'. Cakra[vāḍa] is translated here as 'Encircling Mountain'. The rest of the names can be known. Third, below 'Like the Snowy Mountains', it manifests the things within the mountains to illustrate the ten bhūmis. Within this: 1. illustrates the wondrous medicine of the noble wisdom of the first bhūmi; 2. illustrates the fragrance of morality of the second bhūmi; 3. illustrates the wondrous jewels of dhyāna meditation of the third bhūmi; the fourth bhūmi's supramundane nature resembles an immortal (ṛṣi); 5. uses yakṣas to illustrate the skillfulness and mastery of the fifth bhūmi; 6. uses fruit to illustrate the contemplation of the aggregation of conditioned arising of the sixth bhūmi, and that the śrāvaka fruit is not exhausted means that because the sixth bhūmi surpasses the realm of the śrāvakas, it is said to have no end; 7. the nāga illustrates the seventh bhūmi, also because it surpasses the pratyekabuddhas and can expound their path; 8. mastery of mind refers to the Guhyaka spirits, called the host of masters, illustrating the ten masteries and so forth in the eighth bhūmi; 9. the asuras illustrate the marks of skillful gathering of sentient beings and great power in the ninth bhūmi; 10. the devas illustrate the fulfillment of the tenth bhūmi. Furthermore, the Śāstra explains: 'Here, the purely pristine jewel mountains illustrate the eight bhūmis being disgust-bhūmis. Because of being well purified' means that among the ten mountains, the initial Snowy Mountains and Gandhamādana are excluded because they are mountains of earth and rock; the remaining eight are all mountains of gold and jewels, hence called 'purely pristine jewels'. Illustrating the latter eight bhūmis as 'disgust-bhūmis' refers to the third bhūmi, which turns away from afflictions through pure dhyāna, being purely pristine like jewels. 'Well purified' refers to the fourth bhūmi and above, because through their being outflow-free they sever afflictions, being purely pristine like jewels. Below the statement 'Furthermore, the various mountains', it explains all the things within the mountains, meaning that immortals and so forth are counted as sentient beings, while medicine, jewels, and so forth are not counted as sentient beings. Within this: 1. medicine and so forth can sustain internal retributions, called objects of enjoyment. That is, medicine can eliminate illness, which is called 'counteracting increase and decrease'. Fragrance and fruit sustain the body, which is called 'nourishing things'. 2. Jewels do not sustain the body, but can only be accumulated to eliminate poverty; hence they are called 'guarding and protecting' and so forth. The statement 'relying on the Snowy Mountains', and so forth, specifies their locations, meaning the first, the third, and the sixth; these four are what non-sentient things rely upon.