大方廣佛華嚴經疏 47.19

47.19

次正釋文。文中二：先集經者敘。亦心王說者，隨所統王皆自在故，亦表心隨智住無障礙故。二「佛子」下正說住處。有二十二處，前十依八方山海，以上下非凡至，故不明之。山海包藏，仁智棲止，表大智高深故、能止能照故。後十二處，城邑雜居，曲盡物機，表大悲無遺故，則知菩薩無不在矣。今初。第六是海中之山，第十海中之窟，餘皆是山。一仙人山者，相傳是東海蓬萊山，若爾，則亦兼海。二勝峯，即德雲所住，晉本名樓閣山，即婆施羅所居。三金剛焰，在西海之濱。四香積山，昔云應是雪北之香山。五清涼山，即代州雁門郡五臺山也，於中現有清涼寺，以歲積堅氷夏仍飛雪，曾無炎暑，故曰清涼。五峯聳出，頂無林木，有如壘土之臺，故曰五臺，表我大聖五智已圓、五眼已淨，總五部之真祕、洞五陰之真源，故首戴五佛之冠、頂分五方之髻、運五乘之要、清五濁之災矣。然但云東北方者，其言猶漫。案《寶藏陀羅尼經》云「我滅度後，於贍部洲東北方有國名大振那，其國中間有山，號為五頂。文殊師利童子游行居住，為諸菩薩眾於中說法，及與無量無數藥叉、羅剎、緊那羅、摩睺羅伽、人非人等圍遶供養恭敬。」斯言審矣。其山靈迹備諸傳記，余幼尋茲典，每至斯文皆掩卷長歎，遂不遠萬里委命棲託聖境，相誘十載于茲，其感應昭著盈于耳目。及夫夏景勝事尤多，歷歷龍宮夜開千月、纖纖細草朝間百華，或萬聖羅空、或五雲凝岫，圓光映乎山翠、瑞鳥翥于煙霄，唯聞大聖之名，無復人間之慮，入聖境者接武、革凡心者架肩，相視互謂非凡、觸目皆為佛事。其山勢寺宇，難以盡言。自大師晦迹於西天、妙德揚輝於東夏，雖法身長在，而雞山空掩於荒榛；應現有方，鷲嶺得名於茲土。神僧顯彰於靈境、宣公上稟於諸天，漢明肇啟於崇基、魏帝中孚於至化，北齊數州以傾俸、有唐九帝之迴光，五天殉命以奔風、八表亡軀而競託。其有居神州而一生不到，亦奚異舍衛三億之徒哉！願皆修敬。六金剛山，謂東海近東有山名為金剛，雖非全體是金，而上下四周乃至山間流水砂中皆悉有金，遠望即謂全體是金。又海東人自古相傳，此山往往有聖人出現。然晉本此處當其第九，以與第十莊嚴窟俱在海中故。而今居此者，意是八方之內，東北方攝故。若不然者，何以正說八方，忽然語海？又晉本海中有二住處：一名枳怛那，現有菩薩名曇無竭，有萬二千菩薩眷屬。言枳怛者，具云昵枳多，此云涌出。金剛語體，涌出語狀。曇無竭者，此云法生，亦云法勇，亦云法尚。今言法起，與生勇義同，即常啼之友也。菩薩眷屬十倍今經，或前譯之誤。七支提山者，此云生淨信之所。有舍利者為塔，無舍利曰支提。或山形似塔，或彼有支提故以為名。昔云既指清涼為東北，則東南影響吳越。然吳越靈山雖眾，取其形似者，天台之南赤城山也。直聳雲際赩若霞起，巖樹相映分成數重，其間有白道猷之遺蹤，或即當之矣。然劍川有三學山，中有歡喜王菩薩，屢持燈而出。名雖不同，而天竺望之即是東南。亦有見其持寶冠者，則密示其名也。希後賢以審之。八光明山，昔云應是與補怛洛迦山相連，以晉譯觀音住山為光明。今文非觀音住處，而云光明，故言連也。九香風山，疑是香山西畔。十莊嚴窟者，對上第六海中，故云復有。晉本云二名功德莊嚴窟。後城邑十二處中，一毘舍離者，即毘耶離，此云廣嚴城，亦曰廣博，即是中印度淨名所居之城。言南者，案《西域記》第七云「此城南十四五里有塔，是七百賢聖重結集處。更南八九十里有僧伽藍，其側有過去四佛座及經行遺迹之處。」應是其所。晉本第二更有一處名巴連弗邑，有處名金燈僧伽藍。昔云：具言波吒補怛囉，此云黃華子，即黃華女之子創居此處。亦中天摩伽陀國，具如《西域記》第八。今經闕此一處。二云摩度羅者，亦曰摩偷羅，此云孔雀，亦云密蓋，並是古世因事，亦中印度。言滿足窟者，彼國有舍利弗等塔，及文殊師利塔。於王城東五六里有山寺，是烏波毱多所造寺。北有巖，中間有石窟，是毱多度人安籌之所，具如《西域記》第四說。安籌雖是後事，多是安聖窟中。三俱珍那者，具云俱陳那耶。俱珍姓也，此云大盆。那耶，法律也。謂池形如大盆，往昔有仙於側修法律，後人以此為姓，因為城名。四清淨彼岸城，是南印度。目真，此云解脫，即龍之名。隣陀云處，即龍所居處。五摩蘭陀國，未詳所在。晉經無國，但云風地，謂有風孔處，即龍所居。六甘菩遮國，正云紺蒲，即是果名。其果赤白圓滿，乍似此方林檎，而腹三約橫文。此國多端正女人，而似紺蒲三約文成，以女名國。出生慈者，《大集經》中但名慈窟。七震旦國，即此大唐。亦云真丹，或云支那，皆梵音楚夏。此云多思惟，以情慮多端故。前為成八方故，清涼直云東北；今在諸國之類，故舉國名。那羅延者，此云堅牢。昔云：即青州界有東牢山。現有古佛聖跡，此應是也。然牢山乃是登州，亦青州分野，其山靈迹亦多。然今之到此山，在蔚州東，靈迹顯著不減清涼，時稱普賢所居，往往有覩。彼亦有五臺，南臺有窟，難究其底，時稱那羅延窟，或即是此。八疎勒國，具云佉路數怛勒，是彼國山名，因山立號。或翻為惡性，因國人以立名。然牛頭山在今于闐國，此云地乳，佛滅百年方立此國，具如《西域記》。以集經之時未開，尚屬疎勒故耳。晉本但云邊國，故或指江表牛頭；今譯既明，定非此也。九迦濕彌羅，晉譯為罽賓，此翻為阿誰入，即末田乞地之所。略如《音義》，廣出《西域記》第三。十增長歡喜城，古釋云：即南印度。尊者窟者，即上座部所居之所。十一庵浮梨摩，此云無垢，即是果名。此國豐而且勝，故以為名，在中印度境。十二乾陀羅國，此云持地國，多得道果者護持，不為他國侵害故。或云香遍，遍國香草先發故。苫婆羅者，是香華樹名，與初品苫末羅，梵言輕重耳，遍窟側近多生此故。相傳云：是佛留影之所，具如《西域記》及《大集．月藏分》第十。此文之終都無結束，或是經來不盡。閻浮既爾，餘方餘界異類界等可以倣之。法界身雲則無在不在矣。

Next is the proper explanation of the text. In the text, there are two parts: First, the narrator's account by the compiler of the sūtra. That it is also spoken by the Mind King is because in accordance with whatever he presides over, [all things] are free and unobstructed, and it also represents mind abiding in accord with wisdom without obstruction. Second, from "Disciples of the Buddha" onward, it directly speaks of the dwelling places. There are twenty-two places. The first ten are based on the mountains and seas of the eight directions; because the zenith and nadir are not places ordinary beings reach, they are not explained. Mountains and seas encompass and conceal, places where the benevolent and the wise dwell, representing great wisdom being high and deep, and being able to still and able to illumine. The latter twelve places are mixed dwellings in cities and towns, fully adapting to the capacities of beings, representing great compassion leaving none behind; thus we know that bodhisattvas are nowhere absent. Now to address the first part: The sixth is a mountain in the sea, the tenth is a cavern in the sea, and the rest are all mountains. First, the Mountain of the Rṣis: Tradition says this is Mount Penglai in the Eastern Sea; if so, then it also includes the sea. Second, Excellent Peak: That is where Deyun lives; the Jin translation calls it Pavilion Mountain, which is the dwelling of Vaśila. Third, Diamond Flame: Located on the shore of the Western Sea. Fourth, Fragrance Accumulation Mountain: Formerly it was said that it should be Fragrant Mountain north of the Snow Mountains. Fifth, Mount Qingliang: That is Mount Wutai in Yanmen Commandery of Dai Prefecture, where Qingliang Monastery currently stands. Because solid ice accumulates over the years and snow still falls in summer, never having blistering heat, it is called Qingliang (Clear and Cool). Its five peaks tower high, their summits lacking trees, resembling earthen platforms piled high, so it is called Wutai (Five Terraces). This represents our Great Sage's five wisdoms being already perfected, his five eyes already purified, encompassing the true secrets of the five divisions, and penetrating the true source of the five aggregates; thus on his head he wears the crown of the five Buddhas, on his crest he divides into topknots facing the five directions, operating the essential points of the five vehicles, and cleansing the calamities of the five defilements. However, merely stating "the northeast" is still vague phrasing. Examining the Ratnakaraṇḍa-dhāraṇī-sūtra, it says: "After my parinirvāṇa, in the northeast of Jambudvīpa there will be a kingdom named Great Cina. In the middle of that country is a mountain called Five Peaks. The youth Mañjuśrī roams and abides there, preaching the Dharma for the bodhisattvas within it, and being surrounded, venerated, and revered by immeasurable and countless yakṣas, rākṣasas, kiṃnaras, mahoragas, humans, and non-humans." These words are verified. The mountain's miraculous traces are fully recorded in various biographies. When I was young and sought out this scripture, whenever I came to this text I would close the scroll with a long sigh, and thereupon, not considering ten thousand li too distant, I entrusted my life and took shelter in this sacred precinct, where I have been drawn for ten years to the present; its resonances and responses are glaringly manifest, filling ears and eyes. When the summer scenery arrives, wondrous events are especially numerous: clearly the dragon palace opens a thousand moons by night; slender delicate grass mingles with a hundred blossoms at dawn; sometimes ten thousand sages line the sky, sometimes five-colored clouds condense on the peaks; round auras shine upon the mountain's emerald green, and auspicious birds soar into the misty heavens. One hears only the name of the Great Sage, no longer having worldly concerns; those entering the sacred precinct walk heel to toe, and those transforming ordinary minds jostle shoulder to shoulder, looking at each other and mutually declaring each other non-ordinary; whatever meets the eye is a Buddha work. The configuration of that mountain and its temples and sanctuaries are difficult to express fully. Ever since the Great Master concealed his traces in the Western Heaven (India) and Wondrous Virtue (Mañjuśrī) displayed his radiance in the Eastern Xia (China), though the dharmakāya endures forever, Mount Kukkuṭapāda lies barrenly overgrown with brambles; while responsive manifestations have specific localities, Vulture Peak gains its reputation in this land. Divine monks made it manifest in this sacred realm, while Vinaya Master Xuan received instructions above from the devas; Emperor Ming of the Han initiated its exalted foundations, and Emperor [Wen] of the Wei sincerely believed in its supreme conversion; several prefectures of the Northern Qi emptied their salaries [for offerings], and nine emperors of the Tang redirected their light; those from the Five Indies sacrificed their lives to rush here like the wind, and those from the Eight Quarters cast off their bodies to vie in entrusting themselves here. If someone resides in the Divine Land (China) but never once reaches it in their whole life, how are they different from the three hundred million people of Śrāvastī? May everyone cultivate reverence! Sixth, Diamond Mountain: That is, near the east of the Eastern Sea is a mountain named Diamond (Vajra); though its entirety is not gold, gold is present from top to bottom and on all four sides, even in the flowing waters and sands between the hills, so looking from afar it is thought to be made entirely of gold. Moreover, the people east of the sea have handed down from antiquity that sages appear from time to time on this mountain. However, in the Jin translation this place corresponds to the ninth, because along with the tenth, the Adornment Cavern, both are in the sea. But that it is placed here now means that it is within the eight directions, subsumed under the northeast. If not so, why would it suddenly speak of the sea when directly speaking of the eight directions? Furthermore, in the Jin translation there are two dwellings in the sea: one is named Zhidanuo (Cittāna), where currently a bodhisattva named Tanwujie dwells, with a retinue of twelve thousand bodhisattvas. As for "Zhida", the full name is Niqituo (Nirjita), translated here as "welling forth". "Diamond" speaks of its essence; "welling forth" speaks of its shape. As for "Tanwujie", this is translated as Dharmodgata, also called Fayong (Dharma Brave), also called Fashang (Dharma Esteemed). Now saying "Faqi" (Arising of Dharma) has the same meaning as "producing" and "brave"; that is, the friend of Sadāprarudita. His bodhisattva retinue is ten times that of the present sūtra, which is perhaps an error of the earlier translation. Seventh, Mount Caitya: This is translated as "place generating pure faith". Having relics, it is a stūpa; lacking relics, it is called a caitya. Or, the mountain's shape resembles a stūpa, or because there is a caitya there, it is named after it. Formerly it was said that since Qingliang is designated as the northeast, the southeast by implication refers to Wu and Yue. However, although there are many sacred mountains in Wu and Yue, taking one that resembles this shape, it is Mount Chicheng south of Tiantai. Towering straight into the clouds, glowing red like rising dawn-mist, its cliffs and trees reflect each other, divided into several tiers; among them are the remaining traces of Bai Daoyou, which perhaps corresponds to it. However, in Jianchuan there is Mount Sanxue, within which dwells Joy King Bodhisattva, who frequently emerges holding a lamp. Although the name differs, viewed from India it is indeed the southeast. Some have also seen him holding a jeweled crown, which secretly reveals his name. I hope later worthy scholars will examine this. Eighth, Mountain of Light: Formerly it was said that it should be connected with Mount Potalaka, because the Jin translation rendered the mountain where Guanyin dwells as Mountain of Light. The present text is not Guanyin's dwelling place, yet calls it Light, hence saying they are connected. Ninth, Mountain of Fragrant Wind: It is suspected to be on the western side of Fragrant Mountain. Tenth, Adornment Cavern: Contrasted with the sixth above which is in the sea, it therefore says "again there is". The Jin translation says the second is named Merit Adornment Cavern. Among the latter twelve places of cities and towns, first, Vaiśālī: That is Piyeli, translated here as City of Broad Adornment, also called Expansive; it is the city in Central India where the Pure Name (Vimalakīrti) resided. Regarding "south", examining the Record of the Western Regions, fascicle seven, it says: "Fourteen or fifteen li south of this city is a stūpa, which is the place where the seven hundred sages held the second council. Further south eighty or ninety li is a saṅghārāma, next to which are the seats of the past four Buddhas and the traces of their walking meditations." It should be this place. In the Jin translation, the second has another place named Pāṭaliputra, having a place named Golden Lamp Saṅghārāma. Formerly it was said: Fully named Pāṭaliputra, translated here as Yellow Flower Son, that is, the son of the Yellow Flower Maiden first settled this place. It is also in the kingdom of Magadha in Central India, fully detailed in the Record of the Western Regions, fascicle eight. The present sūtra lacks this one place. Second, Mathurā: Also called Moduoluo, translated here as Peacock, also called Dense Cover, both being based on ancient incidents; it is also in Central India. Regarding the Fulfill Cavern: That country has the stūpas of Śāriputra and others, and the stūpa of Mañjuśrī. Five or six li east of the royal city is a mountain monastery, which is the monastery built by Upagupta. To the north is a cliff, in the middle of which is a stone cave, which is the place where Upagupta placed tallies when delivering people, fully detailed in the Record of the Western Regions, fascicle four. Although placing tallies was a later event, they were mostly placed in the cave of the sage. Third, Kucināra: Fully called Kucinārāyana. Kucina is a clan name, translated here as Great Basin. Nārāyana is law/discipline. It means the pond's shape is like a great basin; formerly an ascetic cultivated the law beside it, and later generations took this as their clan name, hence using it as the city's name. Fourth, Pure Shore City: It is in Southern India. Mucilin, translated here as Liberation, is the name of a nāga. Tuo means place, that is, the place where the nāga resides. Fifth, Marandha Kingdom: Its location is not clear. The Jin sūtra has no country, only saying "wind land", meaning a place with a wind hole, which is where a nāga resides. Sixth, Kamboja Kingdom: Correctly called Ganpu, which is the name of a fruit. The fruit is red and white, round and plump, at first glance resembling the crabapple of this land, but having three horizontal band markings on its belly. This country has many shapely women whose bellies are marked with three bands like the ganpu fruit, so the country is named after the women. "Giving Birth to Compassion": In the Mahāsaṃnipāta-sūtra it is simply named Compassion Cavern. Seventh, Kingdom of Cīnasthāna: That is our Great Tang. Also called Zhendan, or called Zhina (China), all being dialectal variations of the Sanskrit sound. Translated here as "Much Deliberation", because thoughts and deliberations are manifold. Previously, to establish the eight directions, Qingliang was directly stated as the northeast; now, being among the category of various countries, the country's name is mentioned. Nārāyaṇa: Translated here as Firm and Solid. Formerly it was said: That is Mount Donglao within the borders of Qing Prefecture. Currently there are sacred traces of an ancient Buddha, so this should be it. However, Mount Lao is actually in Deng Prefecture, which is also a domain of Qing Prefecture, and that mountain also has many miraculous traces. Yet nowadays, arriving at this mountain, which is east of Yu Prefecture, its miraculous traces are as prominently manifest as those of Qingliang; it is commonly called the dwelling place of Samantabhadra, where he is frequently seen. It also has five terraces; the southern terrace has a cavern whose depth is hard to fathom, commonly called the Nārāyaṇa Cavern, which is perhaps this one. Eighth, Kashgar (Śūlika) Kingdom: Fully called Kharoṣṭha, which is the name of a mountain in that country, named after the mountain. Or translated as Bad Nature, named after the people of the country. However, Oxhead Mountain is in the present country of Khotan, translated here as Earth Milk; only one hundred years after the Buddha's nirvāṇa was this country founded, fully detailed in the Record of the Western Regions. Because it had not yet been opened when the sūtra was compiled, it still belonged to Kashgar. The Jin translation merely says "border country", which is why some pointed to Oxhead south of the Yangtze River; since the present translation is clear, it is definitely not that. Ninth, Kaśmīra: In the Jin translation it was Jibin, translated here as "Who Enters?", that is, the place of Madhyāntika. It is briefly found in the Sounds and Meanings, and extensively appears in the Record of the Western Regions, fascicle three. Tenth, City of Increasing Joy: Ancient commentaries say: It is Southern India. The Venerable Cavern: That is the dwelling place of the Sthaviras (Elders). Eleventh, Āmralimā: Translated here as Stainless, which is the name of a fruit. This country is abundant and superior, so it is named after it; it is within the borders of Central India. Twelfth, Gandhāra Kingdom: Translated here as Earth-Upholding Kingdom, because many who attained the fruit of the Way protect and uphold it, preventing it from being harmed by other countries. Or called Pervasive Fragrance, because fragrant herbs bloom first throughout the country. Śambhara: It is the name of a fragrant flowering tree, differing from the zhanmolo of the first chapter only in light or heavy Sanskrit pronunciation; it grows abundantly around the cavern. Tradition says: It is the place where the Buddha left his shadow, fully detailed in the Record of the Western Regions and the Mahāsaṃnipāta's Candragarbha Division, fascicle ten. At the end of this text there is no concluding wrap-up at all, perhaps because the sūtra's transmission was incomplete. Since Jambudvīpa is like this, other directions, other realms, and different kinds of realms may be modeled upon it. The clouds of the dharmakāya's forms are nowhere absent.