新華嚴經論 16.29

16.29

二以處表法者，明此山於七重金輪圍山、七重大海之內，出水高八萬四千由旬，縱廣亦爾。四寶所成，東面黃金、西面白銀、南面頗梨、北面瑪瑙。上有四埵，埵有八部天眾，四八三十二，中心名妙高頂，天帝釋在其上居寶宮殿，通為帝釋天。三十三天，總以帝釋為主。釋有四名：一名天帝釋、二名憍尸迦、三名釋提桓因、四名因陀羅。大意名能主，為能為諸天作主故。此妙峯山四寶合成，諸天寶宮殿在上莊嚴故，為妙峯山。此山之外七重金山及七重大海。廣量金翅鳥兩翼相去三十三千六萬里，此經無文，未知何教所說。峻疾能飛一鼓翼萬萬九千里，七日七夜方至其頂。其山在大海之中，形如腰鼓，崒然高聳，非以手足攀攬之所能蹬。為表此十住法門創生如來智慧之家為真佛子，不可以有為生滅尋思觀察及多聞心想攀攬所得故，以將妙峯山用況表之，令後人倣學。山者高勝義故，此像十住住佛所住法身妙智慧海故，是出世高勝義故。妙峯山者，不動義。諸天所居，妙樂義、莊嚴義、像此位菩薩以方便三昧寂然不動、無思無心、不收不攝，任性而定，稱平等理與法身合。忽然妙慧從此定生，無始無明總無所得，住佛妙慧都無所依，得法妙樂智慧莊嚴，出過情見。諸佛所說解脫微妙經典，無不解了，為生在如來智慧家故。三界無明一時頓盡，唯有習氣煩惱漸漸以法治之。如下〈十住品〉云「佛子！菩薩住處廣大，與法界虛空等。佛子！菩薩住三世諸佛家故。」又如〈初發心功德品〉云「應知此人即與三世諸佛同等，即與三世諸佛如來境界平等，即與三世諸佛如來功德平等，得如來一身無量身、究竟平等真實智慧，纔發心時即為十方一切諸佛所共稱歎。乃至振動一切世界，及一切世界中示現成佛」等，如文廣明。不可同於三乘方便教說，地前三賢菩薩得折伏現行無明，初地見道。為此經法教門，依一切諸佛根本不動智而發心故，以乘如來一切智乘而發心故，於此十住位中能與如來同智慧故，不同三乘但將三空觀且折伏現行。於此經中，發心之者從佛不動智而發菩提心，設有餘習，還以無依住智治之，還是本智。不伏不斷，為本寂用自在故、無體可斷故、無可伏故。設修三昧，任性淨故，亦無取攝、亦不伏捺故，任自淨故。設行分別，任性智慧隨事用為，亦無取捨故。如是任法調治習氣使稱理智，令慣習增明，如佛願行，而隨事世間成長，大悲不出不沒故。以心境一真無出沒故，是故經中以阿脩羅王等表之，處大海而不出不沒等喻。

Second, as for expressing the Dharma by means of place: it clarifies that this mountain is within seven rings of golden wheel-encircling mountains and seven great oceans; it rises eighty-four thousand yojanas out of the water, and its breadth is also the same. It is composed of four precious gems: gold on the east face, silver on the west face, crystal on the south face, and carnelian on the north face. Above it are four tiers, and upon each tier are eight classes of heavenly beings—four times eight being thirty-two. The center is called the Wondrously High Peak, atop which the heavenly ruler Śakra resides in a gem-studded palace; collectively, this is the heaven of Śakra. In the Heaven of the Thirty-Three, all take Śakra as their sovereign. Śakra has four names: first, Heavenly Sovereign Śakra; second, Kauśika; third, Śakro Devānām Indraḥ; and fourth, Indra. The general meaning of the name is "Capable Sovereign," because he can act as sovereign over the devas. This Mount Sugopita is compounded of the four precious gems, and the precious palaces of the devas adorn it above; hence it is Mount Sugopita. Beyond this mountain are seven rings of golden mountains and seven great oceans. As for the broad wingspan of the garuḍa bird being thirty-three thousand and sixty thousand li, there is no text in this sūtra, and it is unknown which teaching speaks of it. Flying swiftly, with one flap of its wings it covers 190,000,000 li, yet it takes seven days and seven nights to reach its peak. This mountain stands in the midst of the great ocean, shaped like an hourglass drum, towering steeply, impossible to climb with hands and feet. This is to express that this Dharma-gate of the ten abodes—newly born into the family of the Tathāgata's wisdom as a true child of the Buddha—cannot be reached through conditioned, arising-and-perishing seeking and contemplation, nor scaled by the mental thoughts of erudition; hence Mount Sugopita is used to illustrate and express this, causing later people to emulate and train in it. "Mountain" carries the meaning of being lofty and supreme; this represents the ten abodes abiding in the ocean of wondrous wisdom of the dharmakāya where the Buddha abides, and thus has the meaning of being supra-mundane, lofty, and supreme. "Mount Sugopita" (Wondrous Peak) carries the meaning of immovability. As the dwelling of the devas, it carries the meanings of wondrous joy and adornment; this represents that the bodhisattva at this stage, through expedient samādhi, is serene and immovable, without thoughts and without mind, neither collecting nor restraining, naturally concentrated in accordance with nature, conforming to the principle of equality and uniting with the dharmakāya. Suddenly, wondrous wisdom is born from this samādhi, beginningless ignorance is entirely ungraspable, and abiding in the Buddha's wondrous wisdom there is nothing to rely upon. Attaining the wondrous joy of the Dharma and the adornment of wisdom, one surpasses emotional views. Of the wondrous, subtle sūtras of liberation spoken by all Buddhas, there is none that is not understood, because one is born into the Tathāgata's family of wisdom. The ignorance of the three realms is completely exhausted in a single instant; there are only habitual tendencies and afflictions, which are gradually cured with the Dharma. As the "Chapter on the Ten Abodes" below states: "Children of the Buddha! The dwelling place of a bodhisattva is vast, equal to the dharmadhātu and space. Children of the Buddha! It is because the bodhisattva abides in the family of the Buddhas of the three times." Furthermore, as the "Chapter on the Merit of the Initial Generation of the Mind" states: "You should know that this person is equal to all Buddhas of the three times, equal to the realm of all Tathāgatas of the three times, equal to the merits of all Tathāgatas of the three times, attaining the Tathāgata's single body and immeasurable bodies, and ultimate, equal, true wisdom; the moment they generate the mind, they are praised together by all Buddhas of the ten directions... up to shaking all worlds and manifesting the attainment of Buddhahood in all worlds," and so forth, as the text broadly clarifies. This cannot be equated with the provisional teachings of the three vehicles, where bodhisattvas of the three stages of worthiness prior to the grounds subdue active ignorance, and realize the path upon the first ground. This is because the teaching of this sūtra generates the mind based on the fundamental, immovable wisdom of all Buddhas; it generates the mind by mounting the Tathāgata's vehicle of all-knowledge; and within this stage of the ten abodes, one can be equal in wisdom to the Tathāgata. It is not like the three vehicles, which merely apply the contemplation of the three emptinesses to temporarily subdue active [afflictions]. In this sūtra, the one who generates the mind generates the bodhicitta from the Buddha's immovable wisdom; even if there are remaining habitual tendencies, one cures them with non-abiding wisdom, which is still the fundamental wisdom. It is neither subdued nor severed, because its fundamental quiescence functions with mastery, because there is no substance to be severed, and because there is nothing to be subdued. Even if one cultivates samādhi, because one accords with natural purity, there is neither grasping nor restraining, nor is there suppression, for it accords with self-purity. Even if one engages in differentiation, the wisdom that accords with nature acts according to phenomena, and there is likewise neither acceptance nor rejection. Thus according with the Dharma, one regulates habitual tendencies to conform to principle and wisdom, making accustomed practice increasingly radiant, like the Buddha's vows and practices, maturing within the worldly realm in accordance with phenomena, with great compassion neither emerging nor submerging. Because mind and objects are a single reality without emerging or submerging, the sūtra uses analogies such as the asura king abiding in the ocean neither emerging nor submerging to express this.