佛頂尊勝陀羅尼經教跡義記 2.125

2.125

述曰：第二、多佛受持。言殑伽者，是河神名，依《俱舍》說，略而論之。從贍部洲北度九重黑山，北有大雪山，高二十五由旬，積雪所成故名雪山。雪山直北復有香醉山，山高五十由旬，眾生聞香惛醉，故名香醉山也。《立世阿毘曇論》云：「有七種畜生王於中止住。」香山南雪山北有阿耨達池，縱廣正等五十踰繕那，八功德水遍滿其中。云何名八功德水？一者輕，二、清，三、濡，四、冷，五、香，六、美，七、飲時不損喉，八者腹不成病。其水有此八功德故，故名八功德水，亦云最勝也。自非得道之人，餘者不得到此池中。池中有大龍王，名曰阿那婆達多龍王，止住其中，此云無熱惱池也。《大智度論》云：「是七地菩薩也。」《俱舍論》云：「此池四面流出四種大河：一者殑伽河，二者信度河，三者博叉河，四者徙多河。初殑伽河者，從池東面有金象口流出。二者信度河者，從池南面有銀牛口流出。三者博叉河，從池西面有吠瑠璃馬口流出。四者徙多河，從池北面有頗胝迦師子口流出。其四面水各右繞其池一匝，當面入海。」真諦三藏云：「此四大河初出口如肘，方一由旬，滿中細沙與水同流，凡夫二乘不知其數、慧知其量，諸佛菩薩乃知其數。」大唐三藏云：「多舉殑河諭者，有其五義：一者由砂多；二者由世人共為福水，入中洗浴滅罪生天；三者雖經劫不壞名字常在；四者佛常近其側宣說妙法；五者眾人共委知。是故經中多引為諭。」故言殑伽河也。言俱低者，是西方之數也。《俱舍論》云：「有六十大數是也。」今略述之，論云「始無初故名為一，從一至十為十，十十為百，十百為千，十千為萬，十萬為洛叉，十洛叉為度洛叉，十度洛叉為一俱低，此是西方大數名，無量諸佛同共宣說，隨喜受持。」

The commentary states: The second part concerns being received and upheld by many Buddhas. As for "Gaṅgā," it is the name of a river goddess; discussing it briefly according to the Kośa: Passing north from Jambudvīpa across nine layers of black mountains, to the north there is the Great Snow Mountain (Himālaya), twenty-five yojanas high, which is called Snow Mountain because it is formed of accumulated snow. Directly north of Snow Mountain there is also Mount Gandhamādana, fifty yojanas high; sentient beings who smell its fragrance become intoxicated and bewildered, hence it is called Mount Gandhamādana (Fragrant Intoxication Mountain). The Lìshì āpítán lùn states: "There are seven kinds of animal kings residing within it." South of the Fragrant Mountain and north of the Snow Mountain is Lake Anavatapta, fifty yojanas on each of its equal sides, filled throughout with water of eight excellent qualities. What are the water's eight excellent qualities? 1. lightness; 2. clarity; 3. softness; 4. coolness; 5. fragrance; 6. deliciousness; 7. not harming the throat when drunk; 8. not causing illness in the stomach. Because its water has these eight qualities, it is called water of eight excellent qualities; it is also called the supreme. Unless one is a person who has attained the Way, others cannot reach this lake. Within the lake there is a great nāga king named Anavatapta who dwells within it; here [the lake's name] translates as Lake Free from Torment (A-tapa). The Dàzhìdù lùn states: "He is a bodhisattva of the seventh ground." The Abhidharmakośa states: "From the four sides of this lake flow four great rivers: the first is the Gaṅgā River, the second is the Sindhu River, the third is the Vakṣu River, and the fourth is the Sītā River. As for the first, the Gaṅgā River, it flows from the eastern side of the lake through a golden elephant's mouth. The second, the Sindhu River, flows from the southern side of the lake through a silver ox's mouth. The third, the Vakṣu River, flows from the western side of the lake through a lapis lazuli horse's mouth. The fourth, the Sītā River, flows from the northern side of the lake through a crystal lion's mouth. The waters from these four sides each circle the lake to the right once and enter the ocean facing their respective direction." The Tripiṭaka Master Paramārtha said: "When these four great rivers first emerge from their mouths, they are a forearm wide, and [the lake itself] is one yojana square; filled with fine sand flowing along with the water, ordinary beings and [followers of] the two vehicles cannot know their number or with their wisdom know their measure; only the Buddhas and bodhisattvas can know their number." The Great Tang Tripiṭaka Master said: "There are five reasons why the Gaṅgā River is frequently cited as a simile: 1. because of the abundance of its sand; 2. because people in the world collectively regard it as meritorious water, bathing in it to eliminate sins and be reborn in heaven; 3. because its name perpetually remains undestroyed across kalpas; 4. because the Buddha constantly proclaimed the wondrous Dharma near its banks; 5. because people collectively know it well. Therefore, it is frequently cited as a simile in the sūtras." Hence it says the Gaṅgā River. As for koṭi, it is a number in the Western Regions. The Abhidharmakośa states: "There are sixty great numbers." Now recounting it briefly, the treatise states: "Beginning with nothing preceding it, it is called one; from one to ten is ten; ten tens are a hundred; ten hundreds are a thousand; ten thousands are ten thousand; ten ten-thousands are a lakṣa; ten lakṣas are a dvilakṣa; ten dvilakṣas are a koṭi." This is the name of a great number in the Western Regions; immeasurable Buddhas have proclaimed it in unison, rejoiced in, received, and upheld it.