新華嚴經論 11.37

11.37

二寄位表法者，寄託此天，表歡喜地。菩薩得歡喜地時得法悅，心無有世間五欲等諸繫著故，樂唯是法樂。以此義故，多歡喜多適悅，猶如世人創得生於忉利天上受天妙樂。又如昇山頂至無相際身與空合，明此位菩薩從十住、十行、十迴向習氣之有為，而昇此地之位法空之際，一分習氣盡故。以須彌之頂忉利之天寄表其位，令易解故。十住、十行寄表如神，十迴向位寄表如王，於此十地寄表如天，明進修漸漸慣習殊勝，以總別同異成壞門三對六字義該，亦以十玄門該之。如是進修差別，總是一剎那中同異，皆不得如情所知，如理思之可見。又如《仁王經》云「習種銅輪二天下，銀輪三天，性種性道種堅德轉輪王七寶金輪四天下。」初地菩薩忉利王，二地菩薩夜摩王，以次寄位配當，明福智殊勝不可以世間之樂為比也。以實而言，如菩薩悲智所攝周遍六道所生，不棄微流一切惡生之類，但以饒益故、法性自在故，寄表如天如王自在之義，不欣世樂之所表也。如此《華嚴經》下文「初地菩薩多作閻浮提王」，今十大天王但為表法進修不離一剎那間漸漸殊勝故。又此天名妙高天，其山在大海中，出水高八億由旬，入水深八億由旬，四寶合成，北面黃金、南面瑠璃、西面水精、東面白銀，形如腰鼓，上有四層級，四天王各隨方所居四面。其山頂上四埵，埵別八天王，各有自部眾。中頂帝釋居，眾寶所莊嚴，以是名妙高，亦名峯山，亦名忉利天，此云能主天，由帝釋能為天主也，依主為名故。下有七重海，重別金山圍，迦樓羅速飛七日方始達。金山有天居，皆四天王所攝。其上三十三天，所有天身長一由旬，衣長二由旬、廣一由旬，重六銖。壽一千歲，一日一夜同此人間一百年，三十日為一月，十二月為一歲。已上依《俱舍》、《三法》等經說。此天王有五種名：一名能主，一名釋提桓因，一名憍尸迦，一名天帝釋，一名因陀羅天，此名天主。具云釋迦因陀羅，釋迦者，此名百也，為先因百度設無遮齋，得作天主。此配歡喜地中檀波羅蜜。已下十天王是檀波羅蜜中十波羅蜜，各隨名義配之可見。其四段配文，如前可知。此位菩薩對治觀行苦空無常，世法非實，皆從十二緣生，本無體相。成於捨法，身命財等。如是於諸佛法信順修行，且治欲界麁慳悋業，行檀波羅蜜，於十二緣生未善了知。六地菩薩方明十二緣法，作如鍊真金數數入火喻，明對治慳障。

Second, regarding assigning stages to express the Dharma: drawing upon this heaven represents the Joyful Ground. When a bodhisattva attains the Joyful Ground, he attains the joy of the Dharma, and because his mind is free from attachments to the five worldly desires and so forth, his pleasure is solely the bliss of the Dharma. Due to this meaning, he experiences much joy and great delight, just like a person of the world newly attaining birth in the Trāyastriṃśa Heaven and experiencing the wondrous celestial pleasures. It is also like ascending to a mountain peak, reaching the limit of formlessness where the body merges with emptiness, illustrating that the bodhisattva of this stage rises from the conditioned habit-energies of the ten abodes, ten practices, and ten dedications of merit to ascend to this ground's stage at the edge of the emptiness of phenomena, because a portion of habit-energies has been exhausted. By using the Trāyastriṃśa Heaven atop Mount Sumeru to represent this stage, it makes it easy to understand. The ten abodes and ten practices are represented through spirits; the stages of the ten dedications of merit are represented through kings; here in the ten grounds, they are represented through gods, illustrating that progressive cultivation gradually habituates to excellence, which is subsumed by the three pairs of six characteristics—general and particular, identical and different, integration and disintegration—and also subsumed by the ten profound gates. Such distinctions in progressive cultivation are entirely identity and difference within a single kṣaṇa; none can be known by ordinary feelings, but can be seen when contemplated according to principle. Furthermore, as the Benevolent Kings Sūtra states: "The copper wheel of the stage of practice [rules over] two continents; the silver wheel, three heavens; and the seven-jewel gold wheel of the universal wheel-turning king of firm virtue of the noble lineage and path lineage [rules over] four continents." The bodhisattva of the first ground is the king of Trāyastriṃśa; the bodhisattva of the second ground is the king of Yāma; sequentially assigning and matching the stages illustrates that their excellence of merit and wisdom cannot be compared with worldly pleasures. Speaking in terms of reality, as encompassed by the bodhisattva's compassion and wisdom, his births pervade the six destinies and he does not abandon even the humblest currents or any kind of evil-born beings; simply for the sake of benefiting them and because of the freedom of the Dharma-nature, he is represented through the meaning of the sovereignty of gods and kings, and not through what represents worldly pleasure. As the text below in this Avataṃsaka Sūtra says, "A bodhisattva of the first ground mostly becomes a king of Jambudvīpa"; here, the ten great celestial kings only express the Dharma that progressive cultivation is not apart from a single kṣaṇa yet gradually excels. Moreover, this heaven is called the Heaven of Wondrous Eminence (Sumeru). That mountain stands in the great ocean, rising eight hundred million yojanas above the water and plunging eight hundred million yojanas into the water, formed from the four jewels: yellow gold on the north side, vaiḍūrya on the south side, crystal on the west side, and silver on the east side. Shaped like a waisted drum, it has four tiers above, where the Four Heavenly Kings dwell on the four sides, each according to his direction. On the mountain's summit are four peaks, and on each peak dwell eight celestial kings, each having his own assembly. At the central summit Śakra dwells, adorned with myriad jewels; therefore it is named Wondrous Eminence, also called Peak Mountain, and also called the Trāyastriṃśa Heaven, which here translates as the "Heaven of the Capable Lord," because Śakra is capable of being the lord of the gods, being named according to its sovereign. Below are seven concentric oceans, each surrounded by a golden mountain, which a garuḍa flying at full speed takes seven days to reach. On the golden mountains are celestial dwellings, all subsumed by the Four Heavenly Kings. Above them, in the Trāyastriṃśa Heaven, all the devas are one yojana in height; their robes are two yojanas long and one yojana wide, weighing six zhu. Their lifespan is one thousand years, with one day and night equal to one hundred years among humans here; thirty days make a month, and twelve months make a year. The above is based on the explanations in the Abhidharmakośa, the Sanfatian Jing, and others. This celestial king has five names: one is "Capable Lord," one is "Śakra Devānām Indra," one is "Kauśika," one is "Devendra Śakra," and one is "Indradeva," which means "Celestial Lord." The full name is Śakrendra; "Śakra" here means "one hundred," because in his past cause he hosted one hundred unrestricted almsgivings, thereby becoming the celestial lord. This matches the dāna-pāramitā within the Joyful Ground. The ten celestial kings below are the ten pāramitās within the dāna-pāramitā, which can be seen by matching them according to their names and meanings. The four-section matching of the text can be known as before. The bodhisattva of this stage counters [delusions] through contemplative practice on suffering, emptiness, and impermanence, recognizing that worldly phenomena are not real and all arise from the twelvefold links, being fundamentally without essence or characteristics. He accomplishes the dharma of relinquishment of his body, life, wealth, and so forth. In this way he faithfully accords with and practices all Buddha-dharmas, temporarily remedying the coarse karma of stinginess in the desire realm and practicing the dāna-pāramitā, though he does not yet fully comprehend the twelvefold dependent origination. Only a bodhisattva of the sixth ground fully understands the dharma of the twelvefold links, using the analogy of repeatedly putting refined gold into the fire to illustrate countering the obstacle of stinginess.