---
title: "華嚴經文義記〔卷六〕 · 大興城長者甘露頂第十四"
description: "華嚴經文義記卷六是隋代高僧靈裕對八十卷本華嚴經的注疏集記。靈裕精通華嚴學，此作於南北朝佛教義學興盛、華嚴經研究初興的背景下撰成。內容主要闡釋華嚴經第六卷的深奧文義，涉及佛剎、菩薩行等教理，並融合個人修行體悟進行疏解。該書是早期華嚴注疏的重要文獻，反映了隋代華嚴學的傳承與發展，為後世研究華嚴經及中國佛教思想史提供了珍貴資料，在華嚴宗典籍中具有承前啟後的學術地位。"
url: "https://rushiwowen.co/en/r/cmcvszau60u8fl604b4july3x"
---

### 大興城長者甘露頂第十四

> Chapter 14: The Elder Sweet Dew Crown of Daxing City

精進之土，熾燃無崖，名曰大興城。進退合儀，名曰長者。無盡之旨，納在心首，名甘露頂。法名如意藏功德法門。思惟故觀察，觀故往趣，趣故能登，登故攝受，攝故能盡，盡故度竟，度故清淨，清淨故遍觀，遍觀故心從法轉，心從法轉故一顯常顯，成教證兩智。就到淨土境界中，初明周遍推求長者法身；次樂求已下，廣明推求之行。廣明中，初二句明樂求之心由習而生；二、於善知識已下七句，廣明所生行相不同；三、雖不由他已下九句，明於善財知行出自本，而相從始發，故須習近也。九句者，不由一句淨脩，二增長，三成就，四滿足，五大悲，六一切智，七普賢，八如來，九也。

> The land of diligent practice, blazing without bounds, is called the Great City of Flourishing. Advancing and retreating in accordance with the Dharma is called the Elder. The boundless essence, embraced within the mind, is named the Summit of Nectar. The Dharma is called the Treasury of Wishes Fulfilled, the Gateway of Merit. Through contemplation, one observes; through observation, one approaches; through approach, one ascends; through ascension, one receives; through receiving, one exhausts; through exhaustion, one completes the crossing; through crossing, one becomes purified; through purification, one sees everywhere; through seeing everywhere, the mind is transformed by the Dharma. When the mind is transformed by the Dharma, the One manifests eternally, accomplishing both the wisdom of teaching and the wisdom of realization. Arriving at the realm of the Pure Land, first, it clarifies the pervasive search for the Dharma-body of the Elder. Next, from "delighting in seeking" onward, it broadly explains the practice of seeking. In this broad explanation, the first two lines clarify that the mind of joyful seeking arises from cultivation. Second, from "toward the spiritual friend" onward, seven lines broadly explain the different manifestations of the arising practice. Third, from "although not relying on others" onward, nine lines clarify that in the case of Sudhana, his practice arises from within himself, yet it begins by following others, thus requiring close cultivation. The nine lines are: first, not relying on others; second, purification and cultivation; third, growth; fourth, accomplishment; fifth, fulfillment; sixth, great compassion; seventh, all-knowing wisdom; eighth, Samantabhadra; ninth, the Tathāgata.