新華嚴經論 34.5

34.5

三示善知識所居處所者，其國有山名曰妙峯。無念靜禪名之為山，心空智現名之為妙，理淨智明慧能破惑名之為峯。以艮為山、為止、為童蒙、為小男、為門闕。以正為初，明以三陽爻生之始為正月，一下止則正字也。以十一月一陽生、十二月二陽生、正月三陽生故，取之為正月故。三陽生故，以三為正。又三陽生處，火生於寅，以火為日，日生於寅。以日生於寅，是明初生處故，名為童蒙、小男位故，取之以像、表之以法。以文殊師利居東北方清涼山者，取摩竭提國菩提場之東北方。此山是此南閻浮提菩提場之東北，是此閻浮提之眾山之王，以艮為山故。萬菩薩於中止住，是文殊師利主伴萬行圓滿之侶也。故以文殊主法身根本智之妙慧，為一切諸佛啟蒙之師，有一切處文殊師利。亦乃一切眾生皆自有之，皆從此法初入聖智也。初生佛家，與一切諸佛同一智慧解脫知見。從茲之後學差別智，發起願行成大慈悲，號曰普賢法界行也。是故如來取像世間法則用表其法，令易解故。即以勝樂國妙峯山取像，明其三陽生處艮以為止，以止則明初生故，以明初生號曰童蒙。亦以文殊師利以發蒙入聖之初故，故號文殊為童子。菩薩因化立名故，以發起一切眾生入無相妙智慧故。此明以方便三昧現根本智，初生一切諸佛智慧家故，故立名也。故以取像表法，令學者先以心無念慮寂靜不動如山王，無相妙理智慧便現，自心智慧得解脫清涼，即不要身足登山也。是故十住位於須彌山頂上說十箇隨位昇進佛果，皆號之為月，同此妙峯山德雲比丘已下十箇善知識創從凡得法清涼樂也。此明善財舉行用彰十住門。言妙峯山者，意明從定方能顯發自心根本智慧。如諸佛見萬法無性、萬法無相、萬法無依、萬法無有本末住處。契此法已，名為住佛所住，方得見亡業謝，生聖智流中，學差別智成就法界無限普賢大用，廣化無盡一切法界眾生，皆使入於根本智之知見故。亦可凡初學先入山樂靜，方學定心用現正智，亦是方便，亦可得名勝樂國妙峯山也。以心離俗境樂山寂靜，亦是勝樂義。引凡方便種種利生，但不住其中也。

Third, regarding the indication of the specific place in which the kalyāṇamitra dwells: in that country there is a mountain named Mount Sugopita. Thought-free, tranquil dhyāna is called the 'mountain'; when the mind is empty and wisdom appears, it is called 'wondrous'; when principle is pure, wisdom is bright, and insight can shatter delusion, it is called the 'peak'. Gen is mountain, stopping, youthful ignorance, the youngest son, and gates. With correctness as the beginning, it clarifies that the first month of spring is the beginning of the emergence of the three yang lines; the character zheng (correct) is formed by stopping below the one. Because the eleventh month gives birth to one yang, the twelfth month to two yangs, and the first month to three yangs, this is taken as the first month. Because three yangs are born, three is taken as correct. Furthermore, at the birthplace of the three yangs, fire is born in yin; taking fire as the sun, the sun is born in yin. Because the sun is born in yin, this is the place of initial birth; hence it is designated the position of youthful ignorance and the youngest son. Thus this image is taken to represent the Dharma. That Mañjuśrī dwells on Mount Qingliang in the northeast takes the northeast of the bodhimaṇḍa in Magadha. This mountain is to the northeast of the bodhimaṇḍa in this southern Jambudvīpa and is the king of all mountains in this Jambudvīpa, because Gen is mountain. The ten thousand bodhisattvas abiding within it are the companions who fulfill the myriad practices of Mañjuśrī as host and retinue. Therefore Mañjuśrī presides over the wondrous wisdom of the fundamental wisdom of the dharmakāya, serving as the teacher who dispels ignorance for all Buddhas; there is Mañjuśrī in all places. It is also that all sentient beings inherently possess it; all initially enter noble wisdom from this Dharma. Initially born into the family of the Buddhas, one shares the identical wisdom, liberation, and insight of all Buddhas. From this point onward, one trains in discriminating wisdom, initiating vows and practices to accomplish great compassion, which is called the dharmadhātu practice of Samantabhadra. Therefore the Tathāgata adopts images of worldly laws to represent the Dharma, making it easy to understand. That is, taking the image of Mount Sugopita in the country of Sugobhita clarifies the place where the three yangs are born, with Gen being stopping; because stopping signifies initial birth, initial birth is designated 'youthful ignorance'. It is also because Mañjuśrī represents the beginning of dispelling ignorance and entering the noble state that Mañjuśrī is designated 'youth' (kumārabhūta). Bodhisattvas establish names based on transformation; it is to stimulate all sentient beings to enter signless, wondrous wisdom. This explains that through skillful samādhi, one manifests fundamental wisdom, being initially born into the family of the wisdom of all Buddhas; hence the name is established. Therefore, taking images to represent the Dharma causes practitioners first to make their minds free of thoughts, calm, and motionless like a mountain king, whereupon signless wondrous principle and wisdom immediately appear, and their own mind's wisdom attains liberation, coolness, and purity—without requiring physical feet to climb a mountain. Therefore, atop Mount Sumeru the ten stages of advancing toward the Buddha-fruit are expounded for the stage of the ten abodes, all of which are designated 'moon', identical to the cool, pure joy of initially attaining the Dharma from worldliness embodied by the ten kalyāṇamitras from the monk Meghaśrī on Mount Sugopita downward. This clarifies that Sudhana's enactments are used to reveal the gates of the ten abodes. The term 'Mount Sugopita' is intended to clarify that only through samādhi can the fundamental wisdom of one's own mind be manifested. Just as all Buddhas see that myriad dharmas lack intrinsic nature, myriad dharmas are signless, myriad dharmas are without basis, and myriad dharmas have neither origin nor end nor dwelling place: once tallying with this Dharma, it is called abiding in what the Buddhas abide in, and only then do views vanish and karmic defilements cease, so that one is born into the stream of noble wisdom, learning discriminating wisdom, accomplishing the boundless, universal function of Samantabhadra in the dharmadhātu, and broadly transforming infinite sentient beings of the entire dharmadhātu to cause them all to enter into the insight of fundamental wisdom. It can also be that an ordinary beginner first enters the mountains out of delight in tranquility, and only then trains the mind in samādhi to manifest correct wisdom; this too is a skillful means, and can also be called the country of Sugobhita and Mount Sugopita. Because the mind leaves worldly realms and delights in the mountain's tranquility, this is also the meaning of 'Supreme Joy'. Utilizing skillful means to guide ordinary beings brings diverse benefits to sentient beings, yet one does not abide therein.