大方廣佛華嚴經隨疏演義鈔 73.24

73.24

疏「今初修行德中」下，釋文。然論但云「是中修功德者，依本願力修行，以四攝法作利益行，自善增長及得菩提自利益行應知。」次論牒經帖義，文意可知。疏「第二總以喻顯」中，然此十山與《俱舍論》多同小異。彼偈云「蘇迷盧處中，次踰健達羅，伊沙陀羅山，揭地洛迦山，蘇達梨舍那，頞濕縛羯拏，毘那怛迦山，尼民達羅山。於大洲等外，有鐵輪圍山。前七金所成，蘇迷盧四寶。」釋於梵名，如〈昇須彌山頂品〉，然須彌處中，次七金繞，輪圍第九。今有十山，為次又別，為順十地，所出異故。一雪、二香，《俱舍》九中所無。三鞞陀梨陀梨，亦云馱羅，下偈復云毘陀，則正當第三伊沙陀羅，此云持軸，與種種持義亦大同。四神仙，應是第五蘇迷梨舍那，此云善見，以仙居故。五由乾陀羅，即第二持雙。六馬耳，全同第六頞濕縛羯拏。七尼民陀羅，全同第八，彼却無翻，但約形名為魚嘴。八斫羯羅，同彼第九。九計都末底，義同揭地落迦，彼亦無翻，但說其相，故論經名眾相山。十蘇迷盧，全同第一。既加香雪，應除象鼻。三藏楚夏既各不同，言詞輕重難為剋定。

Regarding the Commentary's statement, "Now, first, within the virtue of cultivation..." downward: explaining the text. However, the Śāstra merely states: "Herein, the virtue of cultivation should be understood as: cultivating based on the power of original vows, engaging in beneficial practice through the four means of embracing, and the self-benefiting practice of increasing one's own roots of goodness and attaining bodhi." Next, the Śāstra cites the sūtra to match the meanings; the intent of the text is understandable. In the Commentary's "Second, generally revealing through similes," these ten mountains are mostly the same as the Abhidharmakośa-bhāṣya with minor differences. Its verse states: "Sumeru stands in the center; next are Yugaṃdhara, Īṣādhara mountain, Khadiraka mountain, / Sudarśana, Aśvakarṇa, Vinataka mountain, / Nimindhara mountain. Outside the great continents and others, / there is the iron Cakravāḍa mountain. / The first seven are made of gold; Sumeru consists of four jewels." The explanation of the Sanskrit names is as in the "Chapter on Ascending to the Peak of Mount Sumeru." However, Sumeru is in the center, next the seven gold mountains encircle it, and the Cakravāḍa is the ninth. Now there are ten mountains, their order being different again; in order to correspond to the ten grounds, what arises is distinct. The first, Snow, and the second, Fragrance, are absent from the nine of the Kośa. The third, Peidalidali, also called Tuoluo, is called Pituo again in the verse below, corresponding precisely to the third, Īṣādhara, translated here as "Holding the Axle," which is largely identical in meaning to "Holding Various Things." The fourth, Immortal, should be the fifth, Sudarśana, translated here as "Good Sight," because immortals dwell there. The fifth, Yougantuoluo, is the second, Yugaṃdhara ("Holding the Pair"). The sixth, Horse Ear, is completely identical to the sixth, Aśvakarṇa. The seventh, Nimindhara, is completely identical to the eighth; there, it lacked a translation, but was named Fish Mouth based on its shape. The eighth, Cakravāḍa, is identical to the ninth there. The ninth, Ketumatī, has the same meaning as Khadiraka; there, it also lacked a translation and merely described its characteristics, hence the Śāstra sūtra calls it "Mountain of Various Characteristics." The tenth, Sumeru, is completely identical to the first. Since Fragrance and Snow are added, Elephant Trunk should be removed. Since the Tripiṭaka translators of Chu and Xia differed, the weight of their expressions is hard to determine definitively.