新華嚴經論 34.6

34.6

四舉善知識約德立名，名為德雲者，以德雲能雨法灑潤眾生，令得清涼之義。比丘者，此云滅諍，以滅有無是非煩惱之諍，故云滅諍。以身邊等五見及有無二見能障道故，先須以無念無思三昧止之，正智方現，故云滅諍。故以妙峯山表其比丘三昧行，智現定亡寂用自在，方能說教以潤童蒙，名為德雲。故居艮為蒙位，以止是潤生啟明之初。以比丘德雲居山之頂，取像表法，明此位從信心凡夫創始，以三昧加行啟蒙，入聖位中十住之首。至法頂故，與無相妙智慧會處，號為妙峯。以妙智慧能說教處潤益含生，號名德雲。修學如是方便，現其自心正智現前。其妙峯山德雲比丘之義總在己躬，乃至文殊普賢佛果總皆自有，以方便三昧理智現前利眾生行行之即是，一如經具明。此明於〈法界品〉中安立如是五位行門，明五位方便修行行門總以法界佛果為體，以法界普光明根本智具普賢差別智為大用故，始終本末不移此也。以進修生熟處安立諸位，起一百一十城之法門，總共同一十波羅蜜行、一三十七道品、一四攝四無量心，總別同異成壞六門在其中也，以智照之可見。一百一十城義，如前福城東已釋訖。

Fourth, citing the kalyāṇamitra and establishing his name based on virtue: he is named Meghaśrī (Cloud of Virtue) because the cloud of virtue can rain down the Dharma to moisten sentient beings, bringing them coolness and purity. 'Bhikṣu' is rendered here as 'quelling disputes', because it quells the disputes of afflictions regarding existence and nonexistence, right and wrong; hence it is called 'quelling disputes'. Because the five views—such as the view of individuality and extreme views—as well as the two views of existence and nonexistence can obstruct the Path, one must first stop them with the samādhi of no-thought and no-contemplation, whereupon correct wisdom appears; hence it is called 'quelling disputes'. Thus Mount Sugopita represents the bhikṣu's practice of samādhi: when wisdom appears, concentration is transcended, and tranquility and functioning are sovereign, he can only then expound the teaching to moisten youthful ignorance, and is thus named Meghaśrī. Therefore he resides in Gen, which is the position of ignorance, because stopping is the beginning of moistening life and illuminating ignorance. That the bhikṣu Meghaśrī resides atop the mountain adopts an image to represent the Dharma, clarifying that this stage begins from an ordinary being of faithful mind who, through the preparatory practices of samādhi, dispels ignorance and enters the head of the ten abodes within the noble stages. Reaching the peak of Dharma, it is the place of convergence with signless wondrous wisdom, hence named 'Mount Sugopita' (Wondrous Peak). Because wondrous wisdom can expound teachings to moisten and benefit sentient beings, he is named Meghaśrī. Cultivating and training in such skillful means, the correct wisdom of one's own mind manifests before one. The meaning of Mount Sugopita and the monk Meghaśrī is entirely within one's own person; even Mañjuśrī, Samantabhadra, and the Buddha-fruit are all inherently within oneself; practicing them through the realization of principle and wisdom in skillful samādhi to benefit sentient beings is just this, exactly as fully elucidated in the sūtra. This clarifies that in establishing such practical gates of the five stages in the 'Chapter on the Dharmadhātu', the practical gates of skillful cultivation in the five stages all take the Buddha-fruit of the dharmadhātu as their essence, and take the dharmadhātu's fundamental wisdom of universal light endowed with Samantabhadra's discriminating wisdom as their great function; from beginning to end, root to branch, this never deviates. Establishing the various stages according to the degrees of advancement in cultivation, fresh and mature, gives rise to the Dharma gates of the one hundred and ten cities, which together share the single practice of the ten pāramitās, the single thirty-seven limbs of awakening, the single four means of embracing, and the four immeasurables, with the six characteristics of totality, distinction, sameness, difference, formation, and disintegration included within them, which can be seen by illuminating them with wisdom. The meaning of the one hundred and ten cities has already been explained above under the section east of the City of Blessings.