大方廣佛華嚴經疏 44.17

44.17

第二山喻上勝功德中，有四：初總舉於法、次「如因」下總顯於喻、三「佛子如雪山」下法喻對顯、四「佛子此十寶」下總結法喻。今初。言因佛智者，為修平等佛智而起諸行修，既未窮故，隨十地之行各一增上，斯乃為修無差而成於差，以本統末非全隔越。第二總顯於喻，喻意可知。鞞陀黎者，此云種種持。由乾陀，此云雙持，迴文即云持雙也。尼民陀羅，此云持邊。斫迦羅，此曰輪圍。計都末底，此云幢慧。第三法喻對顯中語其山體，前二土山、餘八是寶，故論云「是中純淨諸寶山，喻八種地。」三地世間，云何言淨？論云「厭地善清淨故，謂能修善厭伏煩惱亦得為淨，喻以寶山。」若語山中所有，即明各有增上義也。初地聖智法藥；二地戒香；三地禪等可貴如寶；四地出世如仙；五地善巧自在如夜叉；六地以五地修四諦因相同聲聞，未能出彼；六地超彼成果無盡；七方便善巧如彼龍神，超前緣起之因名緣覺果；八地無功用心自在故，此自在眾即是密迹諸神；九地善巧攝生大力相故；十地佛德如天，已淳淨故。論云「前三及六非眾生數，餘皆眾生數。」就非眾生數中有二種事：一初二及第六是受用事，資內報故。第三寶是守護積聚事受用，中有二：一藥是四大增損對治；二香及果即長養眾生，以揵闥婆常食香氣故。眾生數中，復有六種難對治：一五通福田治貧窮難，以供彼仙能生福故；二夜叉治死難，威制眷屬不令害人故；三龍治儉難，降時雨故；四諸自在眾治不調伏難，調伏難調故；五修羅治惡業難，以呪術力制諸眷屬不造諸惡故；六大威德天治修羅怨敵難，以四天王、三十三天俱處此山故。論但顯喻義含於法，今略合之。初地法藥，初破無明故；二地戒、六地無漏慧，資法身故；三地禪等，可蘊積故；四地道品資助，能生福故；五地修無住，不永滅故；七地功用滿足，無所少故；八地三世間化得自在故；九地善知稠林，得無礙辯，破惑業故；十地如佛，降四魔故。皆言集在其中者，如所說事能生一切物故。不可盡者，隨順修行不永斷，不暫息故。第四總結法喻，即結成本意。本意有二：一既同一智海得差別名，則差非差也。二互相顯義，謂彼十大山因海得高勝名，若在餘處不足為高故。大海亦因大山得深廣名，含斯大義故。十地亦爾，因修佛智故得高勝，佛智亦因十地所不能窮方顯深廣。故論云「因果相顯」。前言依地，即一切智地生長住持故。此言依海，即一切智海由深廣故，以山依二處、法含二義故更顯之。又地則但依海，兼明入故，一一山皆深入大海，一一地智皆入佛智。又一一山下皆有於地，則一一地中皆有佛地。又山在海，海則非山。山若依地，山即是地。法合是顯非一異義，思之。又山出海上高下等殊，若入海中量皆齊等。十地教行則優劣懸差，若證如入智量皆平等。

Second, in the mountain simile for the pre-eminent virtue, there are four parts: first, generally raising the Dharma; next, below 'Just as, relying on...', generally revealing the simile; third, below 'Sons of the Buddha, just as the Snow Mountain...', the mutual revelation of Dharma and simile; fourth, below 'Sons of the Buddha, these ten jewel [mountains]...', the general conclusion of Dharma and simile. Now the first: saying 'relying on the Buddha's wisdom' means that for the sake of cultivating the impartial wisdom of the Buddha, various practices are initiated; since cultivation is not yet exhausted, each one becomes predominant according to the practice of the ten stages. This is indeed cultivating the non-differentiated to accomplish differentiation, using the root to govern the branches so they are not entirely segregated. Second, generally revealing the simile: the meaning of the simile can be understood. 'Bhidāra' (鞞陀黎) is translated here as 'Holding Various'. 'Yugaṃdhara' (由乾陀) is translated here as 'Holding Pairs'; reversing the words, it is 'Pair-Holding'. 'Nimiṃdhara' (尼民陀羅) is translated here as 'Holding the Rim'. 'Cakravāḍa' (斫迦羅) is called 'Enclosing Ring'. 'Ketumatī' (計都末底) is translated here as 'Wisdom of Banners'. Third, in the mutual revelation of Dharma and simile, speaking of the substance of the mountains: the first two are earthen mountains, and the remaining eight are made of jewels; hence the Treatise says, 'Herein, the purely clean jewel mountains illustrate the eight stages.' As the third stage is worldly, why is it called 'pure'? The Treatise says, 'Because the stage of revulsion is well purified; that is, being able to cultivate good to revile and subdue afflictions can also be considered pure, so it is illustrated by a jewel mountain.' If speaking of what is within the mountains, it clarifies that each has a predominant sense: for the first stage, the Dharma-medicine of noble wisdom; for the second stage, the fragrance of morality; for the third stage, dhyāna and the like are precious like jewels; for the fourth stage, world-transcending like ṛṣis; for the fifth stage, skillful and sovereign like yakṣas; for the sixth stage, because the cultivation of the four noble truths in the fifth stage resembles śrāvakas in cause-characteristics and has not yet surpassed them, the sixth stage surpasses them as the inexhaustible fruit; for the seventh stage, skillful means are like those nāga spirits, surpassing the previous cause of pratītyasamutpāda, which is called the fruit of a pratyekabuddha; for the eighth stage, the non-purposive mind is sovereign, so this host of sovereign beings is precisely the Guhyaka spirits; for the ninth stage, skillfully gathering sentient beings through marks of great power; for the tenth stage, the Buddha's virtues are like devas, being already purely refined. The Treatise says: 'The first three and the sixth are not in the category of sentient beings; the remainder are all in the category of sentient beings.' Regarding those not in the category of sentient beings, there are two kinds of affairs: first, the first two and the sixth are matters of enjoyment, sustaining the internal retribution. The third, jewels, is the matter of guarding and accumulating. Within enjoyment there are two: first, medicine is the remedy for the increase and decrease of the four great elements; second, fragrance and fruit nourish sentient beings, because gandharvas always feed on fragrance. Among the category of sentient beings, there are again six kinds of difficulties to be remedied: first, the five-superknowledges field of merit remedies the difficulty of poverty, because making offerings to those ṛṣis can produce merit; second, yakṣas remedy the difficulty of death, because their majestic authority restrains their retinue from harming humans; third, nāgas remedy the difficulty of famine, because they send down timely rains; fourth, the various sovereign beings remedy the difficulty of being untamed, because they tame those difficult to tame; fifth, asuras remedy the difficulty of bad karma, because by the power of incantations they restrain their retinues from committing evil deeds; sixth, devas of great majesty and virtue remedy the difficulty of asura enemies, because the Four Heavenly Kings and the Trāyastriṃśa devas dwell together on this mountain. The Treatise only shows the simile, whose meaning embraces the Dharma; now I briefly correlate them: the Dharma-medicine of the first stage, because it first shatters ignorance; the morality of the second stage and the undefiled wisdom of the sixth stage, because they sustain the dharmakāya; the dhyāna and the like of the third stage, because they can be accumulated; the aids to the path of the fourth stage, because they can produce merit; cultivating non-abiding in the fifth stage, because there is no permanent extinction; fulfilling effort in the seventh stage, because there is nothing lacking; attaining sovereignty in transforming the three realms in the eighth stage; well knowing the thickets and attaining unobstructed eloquence to shatter delusion and karma in the ninth stage; and being like the Buddha in subduing the four Māras in the tenth stage. That they are all said to be 'gathered therein' is because, like the things spoken of, they can produce all things. That they are 'inexhaustible' is because following in cultivation is never permanently severed and never pauses for a moment. Fourth, the general conclusion of Dharma and simile concludes the original intent. The original intent is twofold: first, since they together obtain distinct names within the one ocean of wisdom, differentiation is non-differentiation. Second, they mutually reveal each other: those ten great mountains obtain their pre-eminent names because of the ocean, for were they in another place, they would not suffice to be lofty. The great ocean also obtains its name of deep and vast because of the great mountains, for it contains these great meanings. The ten stages are also like this: because of cultivating the Buddha's wisdom they obtain high pre-eminence, and the Buddha's wisdom is also shown to be deep and vast only because the ten stages cannot exhaust it. Hence the Treatise says, 'Cause and fruit mutually reveal each other.' Previously it was said to 'rely on the earth', namely because the stage of all-knowledge generates, grows, and sustains. Here it is said to 'rely on the ocean', namely because the ocean of all-knowledge is deep and vast; because the mountains rely on two places and the Dharma contains two meanings, it is further revealed. Furthermore, the earth is merely relied upon, whereas the ocean additionally clarifies entry: each mountain plunges deeply into the great ocean, and each stage-wisdom enters the Buddha's wisdom. Furthermore, beneath each mountain there is earth, so within each stage there is the Buddha-stage. Furthermore, when mountains are in the ocean, the ocean is not the mountains; if mountains rely on the earth, the mountains are the earth. The correlation of the Dharma reveals the meaning of neither one nor different; contemplate this. Furthermore, when mountains emerge above the ocean, their heights differ; but if they enter into the ocean, their measures are all equal. The teaching and practice of the ten stages differ vastly in superiority and inferiority; but if they realize tathatā and enter wisdom, their measures are all equal.