華嚴經探玄記 18.35

18.35

自下第二攝龍王入法界會中有四：初結前起後、二辨說法處、三辨所說法、四所得益處中，辨法師釋云：覺城者，本覺也。東者，始覺也。大塔廟者，始覺覺本覺也。則於此處說普照法界者，則於始覺覺本覺處，覺心無初，從本已來遍照法界故。又日照三藏云：此城在南天竺，城東大塔是古佛塔，佛在世時已有此塔。三藏親到其所，其塔極大，東面鼓樂供養，西面不聞，於今現在。此處諸人處處唱善財歌詞。此城內人並有解脫分善根，堪為修道之器。有覺分者在此城內，故云覺城也。此則覺者之城，名為覺城。又釋：文中既云是過去諸佛所遊止處，佛既名覺，故知亦是覺者之城。又准釋下文，城山處所有名義，皆是法門之所表也。謂覺者，表於生死有覺察故。城者，防敵外難、內守德故，即覺用也。東者，開明之始。表是發覺之初，簡終位之覺故云也。塔廟者，顯此覺德是歸宗之所故也。若餘教中，託處表法，非處即法。此圓教中，所託之處即是所表之法，名義即事義故也。思准之。下文處意並同此。

From here below is the second [assembly], the assembly of gathering the dragon kings into the dharmadhātu. Therein are four [parts]: first, concluding the preceding and introducing the following; second, distinguishing the place of preaching the Dharma; third, distinguishing the Dharma preached; fourth, the benefits obtained. Within [the second], the place: Dharma Master Bian explains, saying: 'Dhanya-nagara (City of Awakening) is original awakening. "East" is initial awakening. The "great stupa-shrine" is initial awakening awakening to original awakening. Thus, preaching the [sūtra] Illuminating the Dharmadhātu in this place means that at the locus where initial awakening awakens to original awakening, the awakened mind is without beginning, and from the origin has universally illuminated the dharmadhātu.' Furthermore, Tripiṭaka Master Rìzhào (Divākara) said: 'This city is in South India. The great stupa to the east of the city is an ancient Buddha-stūpa; this stupa already existed when the Buddha was in the world. The Tripiṭaka Master personally went to that place; that stupa is exceedingly vast, such that drum-music offerings on the eastern side cannot be heard on the western side, and it still exists at present. The people of this place sing songs of Sudhana everywhere. The people within this city all possess the good roots belonging to liberation (mokṣa-bhāgīya) and are worthy vessels for practicing the path. Those who possess the factor of awakening are within this city, hence it is called "Dhanya-nagara (City of Awakening)".' This is the city of awakened ones, hence named the City of Awakening. Another explanation: since the text says it is the place where past Buddhas wandered and dwelt, and since Buddhas are named 'the awakened', we know it is also the city of the awakened. Moreover, following the explanation of the text below, all the names and meanings of cities, mountains, and places symbolize Dharma gates. That is to say, 'awakening' symbolizes having awareness and observation toward birth-and-death. 'City' symbolizes warding off external afflictions of enemies and guarding internal virtues, which is the function of awakening. 'East' is the beginning of dawn and brightness. It symbolizes the beginning of generating awakening, distinguishing it from the awakening of the final stages; hence it is so stated. 'Stupa-shrine' reveals that this virtue of awakening is the place to which the ultimate principle returns. If in other teachings, they rely on places to symbolize the Dharma, the place itself is not the Dharma. In this perfect teaching, the place relied upon is itself the symbolized Dharma; the nominal meaning is the actual meaning itself. Consider and infer accordingly. The meaning of places in the text below is entirely identical to this.