新華嚴經論 11.24

11.24

二寄位表法者，託事寄迦樓羅王位，明於大海上，以清淨目觀命盡之龍，而以兩翼而搏取之，明拔濟義。如〈法界品〉云「恒願拔濟眾生出諸有海」。迦樓羅王，此云金翅鳥王，顯十迴向菩薩，常於生死大海之上，以法空清淨智目觀有根熟眾生，而以止觀兩翼而搏取之，安置自性清淨涅槃之岸。此止觀，以法性為止體，以自性無性智為觀體，非能觀所觀而有二事，主戒波羅蜜戒淨故。猶如大海不宿死屍，明大悲大智戒，不宿人天及三乘染淨二見之死屍故。此金翅鳥，兩翼相去三十六萬里。

Second, lodging the stage to express the Dharma: relying on concrete matters and lodging in the stage of the Garuḍa King clarifies that above the great ocean, with pure eyes he observes the nāgas whose lifespans are ending, and with both wings seizes and extracts them, illustrating the meaning of rescuing and delivering. As the "Chapter on the Dharmadhātu" says: "Constantly vowing to rescue and deliver sentient beings out of the oceans of existence." Garuḍa King is translated here as "Golden-Winged Bird King", revealing that the bodhisattva of the ten dedications constantly dwells above the great ocean of saṃsāra, and with the pure eye of wisdom that perceives the emptiness of dharmas, observes sentient beings whose faculties have ripened, and with the two wings of śamatha and vipaśyanā seizes them and settles them upon the shore of the naturally pure nirvāṇa. These śamatha and vipaśyanā take the Dharma-nature as the essence of calming (śamatha), and take the wisdom of self-nature's naturelessness as the essence of contemplation (vipaśyanā); it is not that the contemplating subject and the contemplated object are two distinct matters. It presides over the pāramitā of morality, because its morality is pure. Just as the great ocean does not harbour a corpse, this clarifies that the morality of great compassion and great wisdom does not harbour the corpses of the dual views of defilement and purity of gods, humans, and the three vehicles. For this golden-winged bird, the distance between both wings is 360,000 li.