---
title: "大方廣佛華嚴經疏 · 13 升須彌山頂品"
description: "大方廣佛華嚴經疏是唐代高僧澄觀為八十卷本華嚴經所作的權威注疏。澄觀被尊為華嚴四祖之一，此疏成於中唐時期，旨在闡發華嚴奧義，系統詮釋經中法界緣起、四法界、十玄門等核心教理。全疏結構嚴謹，內容廣博，融合諸宗思想，深入闡釋一真法界與事事無礙的圓融境界。此疏被譽為華嚴宗最重要的注疏之一，對中國佛教哲學體系建構影響深遠，是研習華嚴經論的必讀典籍，在漢傳佛教中具有崇高地位。"
url: "https://rushiwowen.co/en/r/cmcywa33r03zylb046capnpct"
---

## 大方廣佛華嚴經疏卷第十七

> Commentary on the Flower Adornment Sutra, Volume 17

唐清涼山大華嚴寺沙門澄觀撰

> Composed by Monk Chengguan of the Great Huayan Temple on Mount Qingliang in the Tang Dynasty.

### 升須彌山頂品第十三已下第十六經

> Chapter 13: Ascending to the Summit of Mount Sumeru

初來意者，先辨會來，前信、此解，義次第故。又答十住問總有二段，前信是住之方便，此明正位，故次來也。二品來，前品說信究竟，此品趣後說住，故次來也。

> Regarding the initial intention: first, we must discern the sequence of arrival, as the preceding faith and this understanding follow a logical order. Furthermore, in response to the question of the Ten Abidings, there are generally two sections: the preceding faith serves as a means to abide, while this clarifies the true position, hence the subsequent arrival. As for the two sections: the previous section discusses the culmination of faith, while this section leads toward the subsequent discussion of abiding, thus the order follows.

二釋名。亦先辨會名，約處名忉利天會，約人名法慧菩薩會，約法名十住會，皆依主釋。二品名，須彌正云蘇迷盧，此云妙高。如來以自在力，不起覺樹應機現彼，故云升也表位漸增，不處人間顯位清淨，故居天也。若天表淨，何獨妙高。妙有十義，如於法故。一者體妙，謂四寶所成。二者相妙，謂八方四級。三者色妙，謂四正色，北金東銀、南吠瑠璃、西頗胝迦，一切草木鳥獸等物隨所至處則同其色，自常不變。四者德妙，謂八方猛風不能令動。五眷屬妙，謂七金山七重圍繞，及七香海海印旋流。六依持妙，唯天依住，得通者居。七作業妙，不離本處而鎮四洲，映蔽日月而成晝夜。八生果妙，謂波利質多能益天眾。九為首妙，於四洲地最在先成。十堅固妙，於輪圍中最在後壞。高者，高八萬四千由旬，入水亦爾，下據金剛、上隣空界，頂上縱廣量亦如之，獨出九山故稱高也。十住之行亦復如是，聞思修解而為妙體，四德八聖以為妙相，四辯為色令物解同，雖同眾音自智不變，八法不動而為妙德，七支奉戒金山圍繞，七識流轉而為海印，第一義天依持而住，可以神會非情能升，不離本處遍應十方，映蔽佛日及菩薩月，而成涅槃生死晝夜，生教行果而為妙樹。世界初成菩薩先出，為眾生現種種資具；世界將壞菩薩後沒，為說上定令免三災。高者，具成八萬四千諸度法門自在障外，為眾生故入生死海。亦具八萬四千諸度法門，據金剛性、隣勝義空。又智入佛慧必窮其底，德超方便逈出群峯。為顯十住功德妙高，是故須升妙高山頂。四王處半旁而非正，表住不退異信輕毛，故越彼天居妙高頂。善財童子於妙峯山頂見德雲者，亦表斯位，彌顯有由。然上所釋皆圓教意，故下〈發心品〉云「應知此人即與三世諸佛同等，與三世佛功德平等，得如來一身無量身。纔發心時，即為十方一切諸佛共所稱歎。」不可同於方便教說。若約觀心，妙高者謂三昧須彌寂然不動，無思無心不收不攝，任性而定稱本心地，入佛智海湛然不遷，是妙法樂觸境自在。合本性淨，是四德寶而自莊嚴，斯則本覺如來升法須彌之頂。

> \*\*2. Explaining the Names.\*\* First, we clarify the name of the assembly. Based on location, it is the Trāyastriṃśa Heaven Assembly. Based on the person, it is the Assembly of the Bodhisattva Dharmamati. Based on the Dharma, it is the Assembly of the Ten Abodes. All these are explained based on their primary referent. \*\*The Title of the Chapter.\*\* "Sumeru" is correctly called "Sumeru," which translates as "Wonderfully High." The Tathāgata, through his power of mastery, without leaving the Bodhi tree, manifests there in response to beings' capacities; hence, it is called "ascending." This signifies the gradual increase in stages. Not dwelling among humans signifies the purity of the stage; therefore, he resides in the heavens. If the heavens signify purity, why specifically "Wonderfully High"? "Wonderful" has ten meanings, corresponding to the Dharma. 1. \*\*The Substance is Wonderful:\*\* It is formed from four precious substances. 2. \*\*The Form is Wonderful:\*\* It has eight sides and four levels. 3. \*\*The Color is Wonderful:\*\* It has four primary colors: north is gold, east is silver, south is beryl, west is crystal. All plants, trees, birds, beasts, and other things take on the same color as the place they reach, yet its own color remains constant and unchanging. 4. \*\*The Virtue is Wonderful:\*\* The eight fierce winds cannot make it move. 5. \*\*The Retinue is Wonderful:\*\* Seven golden mountains surround it in seven layers, along with seven fragrant seas whose waters swirl with the seal of the ocean. 6. \*\*The Support is Wonderful:\*\* Only heavenly beings dwell there, or those who have attained spiritual powers reside there. 7. \*\*The Function is Wonderful:\*\* Without leaving its original place, it stabilizes the four continents, obscures the sun and moon to create day and night. 8. \*\*The Fruit of Production is Wonderful:\*\* The Pārijāta tree benefits the heavenly hosts. 9. \*\*Being Foremost is Wonderful:\*\* Among the lands of the four continents, it is the first to be formed. 10. \*\*Being Firm is Wonderful:\*\* Among the encircling iron mountains, it is the last to be destroyed. \*\*High:\*\* It is 84,000 yojanas high, and extends the same depth into the water. Below, it rests upon the vajra base; above, it borders the realm of space. The area of its summit is also of this measure. It alone rises above the nine mountains; therefore, it is called high. The practice of the Ten Abodes is also like this. Hearing, reflection, and cultivation are the wonderful substance. The four virtues and eight noble ones are the wonderful form. The four kinds of eloquence are the color, enabling beings' understanding to become identical, yet while harmonizing with all sounds, one's own wisdom remains unchanged. Being unmoved by the eight worldly conditions is the wonderful virtue. The seven limbs of practice upholding precepts are like the golden mountains surrounding it. The flow of the seven consciousnesses is the seal of the ocean. The ultimate truth heaven is the support upon which one dwells; it can be spiritually realized, not ascended by ordinary emotion. Without leaving the original place, one universally responds to the ten directions. Obscuring the Buddha-sun and the Bodhisattva-moon, one creates the day and night of nirvana and samsara. Producing teaching, practice, and fruit is the wonderful tree. When a world first forms, Bodhisattvas appear first, manifesting various provisions for beings. When a world is about to be destroyed, Bodhisattvas depart last, teaching the supreme meditations to save beings from the three calamities. \*\*High:\*\* It fully accomplishes the 84,000 Dharma gates of the perfections, mastering what is beyond obstacles. For the sake of beings, it enters the ocean of birth and death, also fully endowed with the 84,000 Dharma gates of the perfections. It rests upon the vajra-nature and borders the supreme emptiness of meaning. Furthermore, wisdom entering Buddha-knowledge necessarily plumbs its depths; virtue surpasses skillful means, towering far above the multitude of peaks. To reveal the wonderfully high merit and virtue of the Ten Abodes, it is therefore necessary to ascend the summit of Mount Sumeru. The Four Heavenly Kings dwell at the halfway point, to the side and not at the summit. This signifies that the abode is non-retrogressing, different from the faith as light as a hair. Therefore, one surpasses that heaven and dwells on the wonderfully high summit. The youth Sudhana seeing the Cloud of Virtues on the summit of the Mountain of Wonders also signifies this stage, making the reason even clearer. However, the explanations above are all from the perspective of the perfect teaching. Therefore, the later "Chapter on Generating the Aspiration for Enlightenment" states: "You should know this person is equal to the Buddhas of the three times, equal in merit and virtue to the Buddhas of the three times, attaining the Tathāgata's one body and innumerable bodies. At the very moment of generating the aspiration, they are praised by all Buddhas throughout the ten directions." This cannot be equated with the explanations of the expedient teachings. If interpreted from the perspective of contemplating the mind, "Wonderfully High" refers to the samadhi of Sumeru, utterly still and unmoving, without thought, without mind, neither grasping nor rejecting, abiding in stability according to its nature, corresponding to the fundamental mind-ground. Entering the ocean of Buddha-wisdom, serene and unchanging, this is the joy of the wonderful Dharma, mastering all encountered realms. Merging with the fundamental nature's purity, it is adorned by itself with the four virtues as precious gems. This, then, is the fundamentally enlightened Tathāgata ascending to the summit of the Dharma-Sumeru.

三宗趣者，先約會以十住行德為宗，攝位德果為趣。二品，以嚴處請佛赴感為宗，根緣契合說法為趣。

> Three Main Purposes: First, regarding the assembly, the practice of the Ten Abidings' virtues is the purpose, and the attainment of the virtues and fruits of the stages is the outcome. Second, regarding the two sections, the adornment of the place and the invitation of the Buddha to respond to the assembly's call is the purpose, and the alignment of the listeners' capacities and conditions with the teaching of the Dharma is the outcome.

四釋文者，此會六品，分為二分：初二品方便發起、後四品當會正說。前中，初之一品唯是由致。偈讚一品義有兩兼：一是方便，謂前品化主赴機、後品助化讚佛，主伴圓備方演法故；二是所依，謂三天說法各有偈讚，欲顯三賢皆依佛智有差別故，離如來智無自體故，獨為方便甚抑讚詞。行向二會同此科判。今初一品，長分十段：一本會齊現、二不離齊升、三各見佛來、四各嚴殿座、五皆來請佛、六俱時入殿、七樂音並止、八各念昔因、九同讚如來、十殿皆廣博嚴淨也。言爾時者，即前二會時，主伴齊遍演前二會之法也。今此明遍，即十重說處中第一重也。何須舉此？欲明前會不散，成後會故；後必帶前，合成法界無礙會故；一一諸會無休息故；後後諸會皆同時故；若散前會即無後故。所以唯約覺樹會者，此為本故，得佛處故。理實第二亦同此遍。若同時遍，何有九會前後？若有前後，何名同時？應云即用之體同時頓遍：即體之用不壞前後：猶如印文。

> Regarding the four explanations of the text, this assembly is divided into six sections, which are further split into two parts: the first two sections serve as skillful means to initiate the teaching, while the last four sections constitute the main discourse of the assembly. Within the first part, the initial section serves as the introduction. The section of verses and praises holds a dual significance: first, it functions as a skillful means—where the previous section shows the Buddha responding to the assembly’s capacity, and the following section involves the supporting assembly praising the Buddha, thus establishing a complete host-and-assembly dynamic before the Dharma is expounded. Second, it serves as the foundation—as the teachings of the three assemblies are each accompanied by verses of praise, intending to show that the three virtuous stages all rely on the Buddha’s wisdom, yet with distinctions, for apart from the Tathāgata’s wisdom, they have no independent essence. Thus, while it is uniquely a skillful means, it also elevates the role of praise. The assemblies on practice and aspiration follow the same structure. Now, the first section is divided into ten segments: 1. The main assembly fully manifests. 2. Without leaving, they all ascend together. 3. Each sees the Buddha arriving. 4. Each adorns their hall and seat. 5. All come to invite the Buddha. 6. They enter the hall simultaneously. 7. The music ceases together. 8. Each recalls past causes. 9. Together they praise the Tathāgata. 10. The halls all become vast, majestic, and pure. The phrase “at that time” refers to the time of the previous two assemblies, when the host and assembly were fully present, expounding the teachings of those two assemblies. Here, this illustrates pervasiveness, which is the first of the tenfold locations of teaching. Why mention this? To clarify that the previous assembly does not disperse but gives rise to the subsequent assembly; the later necessarily includes the former, merging to form the unimpeded assembly of the Dharma realm; each assembly is without interruption; all subsequent assemblies occur simultaneously; if the previous assembly were to disperse, the later could not arise. Therefore, this is specifically based on the assembly under the Bodhi tree, as it is the fundamental assembly, the place where Buddhahood is attained. In principle, the second assembly is similarly pervasive. If they are simultaneous and pervasive, how can there be nine assemblies in sequence? If there is sequence, how can they be simultaneous? It should be understood that the essence of function is simultaneously and instantly pervasive, while the function of essence does not negate sequence—like the pattern of a seal.

第二「爾時」下，明不離覺樹各升釋天。問：動靜相違、去住懸隔，既云不離，何得言升？古有多釋。一云：本釋迦身不起道樹，別起應化以升天上。一云：不起是報，升天是化。一云：不起是法身，升天是化用。並非文意，以此文中俱是毘盧遮那十身雲故。一云：以去即非去故名不起，非去即去是以升天，如不來相而來等。若爾，但是升相離故，非是樹下別有不起之身，故不可也。有云：此佛神通同體業用，即住是去、去即是住，住是體遍、去是用應，應是體應，雖升後而不離前；體是應體，雖不離前而升後。若爾，何殊第三師，不起是法，又以住釋於不起？而言住是體遍，何得獨住菩提樹耶？升天何得非體遍耶？菩提樹下寧非用耶？今顯正義。然佛得菩提，智無不周、體無不在，無依無住、無去無來。然以自在即體之應，應隨體遍，緣感前後有住有升。閻浮有感，見在道樹；天宮有感，見升天上。非移覺樹之佛而升天宮，故云不離覺樹而升釋殿。法慧偈云「佛子汝應觀，如來自在力，一切閻浮提，皆言佛在中。」此不離也。「我等今見佛，住於須彌頂。」此而升也。文理有據，更以喻顯。譬猶朗月流影遍應，且澄江一月三舟共觀，一舟停住、二舟南北，南者見月千里隨南、北者見月千里隨北、停舟之者見月不移，是為此月不離中流而往南北。設百千共觀，八方各去，則百千月各隨其去。諸有識者曉斯旨焉。古德釋此，略有十義：一約處相入門，以一處中有一切處故，是故此天宮等本在樹下，故不須起；然是用彼，故說升也。二亦約相入門，以一處入一切處故，樹遍天中亦不須起；欲用天宮表法升進，故云升也。三由一切即一故，天在樹下。四由一即一切，樹在天上，不起等準前。五約佛身，謂此樹下身，即滿法界遍一切處，則本來在彼，不待起也；機熟令見，故云升也。是故如來以法界身常在此，即是在彼。六約佛自在不思議解脫，謂坐即是行住等，在此即在彼，皆非下位測量故也。七約緣起相由門、八約法性融通門、九約表示顯法門、十約成法界大會門。然此十解，前五玄門、次四所以、後一總意，欲成十義相參而立，雖似雜亂不違經宗，並可用也。然此中相望有四對法相即無礙：一此處彼處、二此身彼身、三若去若住、四若一若多。約處，此處彼處相即無礙，應如十中前四。約身相即無礙，應如五六及前正顯。又十中後四通於身處，約處唯有此彼，約身更加去住，謂此身即是彼身，去身即是住身。若身若處俱通一多，上來諸法同在一時，無前後也。一多相望應成四句：一不離一切樹下升一天宮，即如今文；二不離一樹升一切天；三不離一切樹而升一切天，經云「十方世界悉如是」故；四不離一樹下而升一天。經中欲顯一多相即，故舉初句。升釋天既爾，升餘天亦然，如後二會；升天既爾，往餘處亦然。復應樹樹相望而成二句，謂不離一樹下常在一切樹，不離一切樹而常在一樹。復應以不起餘處，類不起樹下，展轉相望皆悉周遍，不壞前後自在難思。又既一處有一切處，亦有微細義，所用不同有隱顯義。若加前時後時有十世義，唯見說住。及於餘法，有純雜義。後後帶於前前，有帝網義。此天望餘，成主伴義。十玄具矣。問：帶前起後事理應齊，何故三賢獨有斯旨？答：顯異義故。謂初二會相隣接故不假帶前，此三人天隔越故須連帶。又此三會同詮賢位，六已入證不假帶前、第七即位中普賢居然不假、第八頓彰五位體用已融、第九唯明證入體用一味故，並皆不假。

> Second, from the phrase "at that time" onward, it clarifies not leaving the Bodhi Tree while ascending to the Heaven of the Thirty-Three. Question: Movement and stillness are contradictory; going and staying are vastly different. Since it says "not leaving," how can it also say "ascend"? Ancient masters offered multiple explanations. One says: The original Śākyamuni body does not rise from the Bodhi Tree; a separate manifested body arises to ascend to heaven. Another says: Not rising refers to the Reward Body; ascending to heaven is the Transformation Body. Another says: Not rising is the Dharma Body; ascending to heaven is its transformative function. These do not accord with the meaning of the text, as this passage entirely pertains to the cloud of Vairocana's ten bodies. Another says: Because going is precisely non-going, it is called not rising; because non-going is precisely going, therefore there is ascension to heaven, just as 'coming with the mark of non-coming,' etc. If so, this is merely because the characteristic of ascending is relinquished; it is not that there is a separate, non-rising body under the tree. Therefore, this is unacceptable. Some say: This is the Buddha's spiritual power, the activity of a single, undifferentiated substance. That is, staying is going, and going is staying. Staying is the substance pervading everywhere; going is the function responding. The response is the substance responding; thus, although ascending later, it does not leave the former. The substance is the substance of the response; thus, although not leaving the former, it ascends later. If so, how does this differ from the third master's view, where not rising is the Dharma? Furthermore, using 'staying' to explain 'not rising'—and saying 'staying is the substance pervading'—how can it be limited to staying only under the Bodhi Tree? How can ascending to heaven not also be the substance pervading? How could the place under the Bodhi Tree not also be its function? Now, the correct meaning is revealed. The Buddha, having attained Bodhi, has wisdom that is all-pervading and a substance that is omnipresent. It is ungrounded, un-abiding, neither going nor coming. Yet, through sovereign freedom, the response based on this substance responds in accordance with the substance's pervasiveness. Based on conditions and stimuli appearing sequentially, there is the appearance of staying and ascending. When beings in Jambudvīpa have the karmic connection, they see the Buddha at the Bodhi Tree. When beings in the heavenly palace have the connection, they see him ascending to heaven. It is not that the Buddha under the Bodhi Tree moves to the heavenly palace. Therefore, it says, "not leaving the Bodhi Tree, yet ascending to the Hall of the Thirty-Three." The verse by Dharmamati says: "O son of the Buddha, you should behold the Tathāgata's sovereign power. All in Jambudvīpa say the Buddha is in their midst." This is the "not leaving." "We now see the Buddha dwelling atop Mount Sumeru." This is the "ascending." The text and principle have their basis. Let us further clarify with a simile. It is like the bright moon whose reflection flows and appears everywhere. For example, a clear river holds one moon, observed by three boats. One boat remains still; two boats go south and north. Those on the southern boat see the moon follow them for a thousand miles south. Those on the northern boat see the moon follow them for a thousand miles north. Those on the still boat see the moon unmoving. Thus, this moon does not leave the river's center yet goes south and north. Suppose hundreds or thousands observe it, each going in different directions; then hundreds or thousands of moons each follow their going. Those with discerning understanding comprehend this principle. Ancient virtuous ones explained this with roughly ten meanings: 1. Based on the mutual inclusion of locations: Because within one location are all locations, therefore this heavenly palace, etc., is originally under the tree. Thus, there is no need to rise. Yet, because that location is utilized, it is spoken of as ascending. 2. Also based on the mutual inclusion of locations: Because one location enters all locations, the tree pervades the heavens, also not needing to rise. Wishing to use the heavenly palace to signify the Dharma's advancement, it is said to ascend. 3. Because all is one, the heaven is under the tree. 4. Because one is all, the tree is in the heavens. "Not rising," etc., are understood accordingly. 5. Based on the Buddha's body: This body under the tree is identical to the body filling the Dharma Realm, pervading all places. Thus, it is originally there, not awaiting a rise. When beings' faculties mature, they are caused to see it; therefore, it is said to ascend. Hence, the Tathāgata, with his Dharma Realm body, is always here, which is to be there. 6. Based on the Buddha's sovereign, inconceivable liberation: Sitting is precisely walking, staying, etc.; being here is precisely being there. All this is beyond the measurement of those of lower capacities. 7. Based on the gate of interdependent origination and mutual reliance. 8. Based on the gate of the fusion of Dharma-nature. 9. Based on the gate of symbolic manifestation of the Dharma. 10. Based on the gate of perfecting the great assembly of the Dharma Realm. Among these ten explanations, the first five are profound principles (玄門), the next four are their reasons, and the last is the general intent. They are established correlatively to complete the ten meanings. Although seemingly complex, they do not contradict the scripture's intent and can all be used. Here, comparatively, there are four pairs of dharmas that are mutually identical and non-obstructing: 1) This place and that place. 2) This body and that body. 3) Going and staying. 4) One and many. Regarding place: This place and that place are mutually identical and non-obstructing, as in the first four of the ten. Regarding body: Bodies are mutually identical and non-obstructing, as in the fifth and sixth, and the earlier correct explanation. Also, the last four of the ten apply to both body and place. Regarding place, there are only 'this' and 'that.' Regarding body, 'going' and 'staying' are added: meaning this body is precisely that body; the going body is precisely the staying body. Whether body or place, both encompass one and many. All the aforementioned dharmas coexist simultaneously, without before or after. Considering one and many, four propositions should be formed: 1) Not leaving all Bodhi Trees, ascending to one heavenly palace—as in the present text. 2) Not leaving one tree, ascending to all heavens. 3) Not leaving all trees, ascending to all heavens—as the scripture says, "Thus in all worlds of the ten directions." 4) Not leaving one tree, ascending to one heaven. In the scripture, wishing to reveal the mutual identity of one and many, the first proposition is cited. Ascending to the Heaven of the Thirty-Three is like this; ascending to other heavens is likewise, as in the latter two assemblies. Ascending to heavens being so, going to other places is also so. Furthermore, considering tree to tree, two propositions should be formed: Not leaving one tree, yet always present in all trees. Not leaving all trees, yet always present in one tree. Furthermore, by analogy, 'not rising from other places' should be likened to 'not rising from under the tree.' Mutually considered, all are perfectly interpenetrating, not destroying sequence yet sovereignly inconceivable. Also, since one place contains all places, there is also the principle of subtlety. Different functions employed have the principle of concealment and manifestation. If combined with the principles of earlier and later times, there is the principle of the ten time-periods. Only the aspect of staying is spoken of here. Regarding other dharmas, there is the principle of purity and mixture. The latter successively incorporating the former has the principle of Indra's net. This heaven, viewed in relation to others, forms the principle of host and retinue. Thus, the Ten Profound Gates are fully present. Question: Incorporating the former and initiating the latter should apply equally to both phenomena and principle. Why is this principle uniquely emphasized for the Three Worthies? Answer: To reveal a distinctive meaning. The first two assemblies are adjacent, so they do not need to incorporate the former. These three involve a transition from human to heavenly realms, separated by distance, so connection is necessary. Also, these three assemblies together elucidate the stage of worthies. The sixth assembly already enters realization, so it does not need to incorporate the former. The seventh assembly is within the stage itself, with Samantabhadra, so naturally it does not need to. The eighth assembly suddenly reveals the five stages, with substance and function already fused. The ninth assembly solely clarifies the realization and entry, where substance and function are of one flavor. Therefore, none of them need to incorporate the former.

第三「時天帝」下明各見佛來。約佛則用從體起，約機境從心現，隣而未即故云遙見。

> Third, "At that time, the Heavenly Emperor" below clarifies that each sees the Buddha approaching. From the Buddha's perspective, this arises from the essence; from the perspective of sentient beings and their circumstances, it manifests from the mind. Though near, it is not immediate, thus it is said they see from afar.

第四「即以」下各嚴殿座。表嚴根欲之殿，為法器故。置師子座，表十住之法門故。文有十句，初總、餘別。總云普光明藏者，此是解位智，照法空含眾德故。從信始入，故有置言。別中，初句約體、餘並顯嚴。皆云十千者，萬行因感故。言層級者，萬行熏成故。金網防護、慈悲帳蓋以育以覆，四攝繒綺以為周垂，圓融行願交絡萬善，柔忍慚愧以覆法空第一義天，清淨梵行繞斯法體，一一智照故日光明。於生死中遣長夜闇，舉斯果德令物行因。下行向中約位漸增，表法無異。

> Fourth, "and they each adorned their palaces and seats" signifies adorning the palace of sensory desires, as a vessel for the Dharma. The placement of the lion throne represents the Dharma gate of the Ten Abodes. The text contains ten phrases: the first is general, and the rest are specific. The general phrase "the treasury of universal light" refers to the wisdom of the stage of understanding, which illuminates the emptiness of phenomena and encompasses all virtues. Since entry begins from faith, the term "placed" is used. Among the specifics, the first phrase pertains to essence, while the rest all express adornment. The repeated mention of "ten thousand" signifies the causal attainment through myriad practices. "Layers and tiers" indicates the cultivation through myriad practices. Golden nets for protection, canopies of compassion for nurturing and covering, silken banners of the Four All-Embracing Virtues hanging all around—these represent the interweaving of myriad virtues through the perfect fusion of practice and vows. Gentleness, patience, shame, and remorse cover the emptiness of phenomena under the supreme truth of heaven. Pure Brahma conduct encircles this Dharma essence, with each instance of wisdom illumination referred to as "sunlight." It dispels the darkness of the long night within the cycle of birth and death, presenting these fruition virtues to inspire beings to cultivate their causes. In the subsequent progression through the stages, the gradual increase in rank symbolizes the unchanging nature of the Dharma.

第五「爾時帝釋」下請佛居殿。於中，三業崇敬以為請儀。言善來者，應機來故，不來相而來故，帶法界會來故。三稱善者，喜之至故。舉三號者，略歎德故。願哀處者，希仗勝田生大福故。

> Fifth, "At that time, Śakra" invites the Buddha to reside in the palace. In this, the three karmas—body, speech, and mind—are revered as the manner of invitation. "Well come" means: coming in response to the opportunity, coming without the appearance of coming, and bringing the assembly of the Dharma Realm. The threefold utterance of "well come" expresses the utmost joy. Mentioning the three titles briefly praises his virtues. "May you compassionately dwell here" expresses the hope to rely on this supreme field to generate great merit.

第六「爾時」下俱時入殿，謂根緣契合，成益不虛，十方如是。通上六段入殿事訖，故一結通。下四段文，殿中之事。

> Sixth, "At that time" below: All entered the hall simultaneously. This means the faculties and conditions were perfectly aligned, ensuring the benefit was not in vain. This was the case in all ten directions. This concludes the six sections on entering the hall, thus summarizing the entire process. The following four sections describe the events within the hall.

第七「爾時」下樂音止息，謂攝散歸靜，得定益故。

> At that moment, the music ceased, signifying the gathering of scattered thoughts into stillness, thus gaining the benefit of concentration.

第八「即自」下各念昔因獲智益也。散緣既止，勝德現前，寂然無思，發宿住智。種善根者，即下十佛曾入此殿，聞法供養故。亦表見自心性，同昔佛故。

> The eighth, "oneself," indicates that each \[Buddha\] recalls past causes and gains the benefit of wisdom. When scattered conditions cease, sublime virtues manifest; in tranquil stillness, without thought, the wisdom of past lives arises. "Those who planted wholesome roots" refers to the ten Buddhas below, who once entered this hall, listened to the Dharma, and made offerings. It also signifies seeing one’s own mind-nature, which is the same as that of the Buddhas of old.

第九「迦葉」下同讚如來。然三世諸佛皆於此處說十住法。獨讚十者，表說十住及無盡故。所以讚者，義乃有四：一十佛曾處則殿勝可居、二互舉一德例讚本師、三敘昔善根慶遇堪受、四昔佛同說表法常恒。文中，先明此界、後辨結通。今初十頌，各上半標名讚德，上句別、下句通，下半以人結處。唯初一句諸佛不同，然佛別名多因德立，讚者取德以釋上名。初迦葉者，此云飲光，若從姓立示生彼族。若就佛德，一者身光蔽餘光故、二者悲光飲蔽邪光故。拘那牟尼，舊曰金仙，亦云金寂，寂故無礙，金故明見。迦羅鳩馱者，具云迦羅鳩村馱，此云所應斷已斷，如金已淨、如山不動。亦可見無礙者是此佛德，如金山者是前佛德。毘舍浮者，亦云毘濕婆部。毘濕婆者，此云遍一切也。部者，自在也。亦云遍勝，無三垢故無不自在而超勝也。三垢者，現、種及習。尸棄，亦云式棄那，此云持髻，亦云有髻。無分別智最為尊上，處心頂也。又髻中明珠，即無分別也。毘婆尸者，此翻有四，謂淨觀、勝觀、勝見、遍見。如月圓智滿是遍見也，魄盡惑亡是淨觀也。既圓且淨，是勝觀勝見也。弗沙，亦云勃沙，此云增盛，明達勝義是增盛也。提舍，亦云底沙，西域訓字底邏那，此云度也。沙是皤沙，此云說也，謂說法度人，或但云說。辯才無礙者，即能說也。波頭摩者，此云赤蓮華，身心如蓮華淨無塵垢。然燈者，《智論》云「此佛從初現生乃至成佛，舉身帶光，如然燈故。」身智光明普周稱大。然十中後七乃過去劫佛，如何賢劫曾入殿耶？古釋有二：一約時劫相即入故、二約其處有麁細故，麁隨劫壞，細者常存。如《法華》，天人見燒，我土不毀。又梵王見淨，身子見穢。今此天帝是大菩薩，同梵王見，亦佛加故。二「如此」下結通十方。

> The ninth section, "Kāśyapa," and those that follow praise the Tathāgata. However, all Buddhas of the three times have taught the Ten Abodes in this place. The exclusive praise of these ten Buddhas signifies the teaching of the Ten Abodes and their inexhaustible nature. The reasons for this praise are fourfold: first, the ten Buddhas once resided here, indicating the hall's excellence as a worthy dwelling; second, each praises a particular virtue, collectively honoring the original teacher; third, it recounts past good roots, celebrating the fortunate encounter and capacity to receive the teaching; fourth, the past Buddhas taught the same Dharma here, demonstrating its eternal constancy. In the text, first this world is clarified, then the connection to all realms is explained. Now, the initial ten verses: the first half of each verse names and praises a virtue—the first line is specific, the second general—and the second half connects the person to the place. Only the first line differs for each Buddha, as Buddha's specific names often arise from their virtues; the praise extracts the virtue to explain the name above. 1. Kāśyapa: This means "Drinker of Light." If based on lineage, it indicates birth into that clan. In terms of Buddha-virtue: first, his bodily light outshines all other lights; second, his compassionate light absorbs and extinguishes false lights. 2. Kanakamuni: Formerly called "Golden Immortal," also "Golden Quiescence." Quiescence means unobstructed; gold means clear vision. 3. Krakucchanda: Fully, Krakucchandha, meaning "What Should Be Cut Off Has Been Cut Off." Like gold purified, like a mountain unmoving. Alternatively, "seeing without obstruction" is this Buddha's virtue; "like a golden mountain" is the previous Buddha's virtue. 4. Viśvabhū: Also Viśvabhū. Viśva means "all-pervading"; bhū means "sovereign." Also "All-Victorious," free from the three defilements, thus wholly sovereign and transcendent. The three defilements are: active, latent, and habitual. 5. Śikhin: Also Śikhin, meaning "Crest-Bearer" or "One with a Crest." Unconditioned wisdom is most supreme, residing at the mind's summit. The jewel in the crest is unconditioned wisdom itself. 6. Vipaśyin: This has four interpretations: Pure Vision, Supreme Vision, Supreme Sight, All-Seeing. Like the full moon, wisdom perfected is all-seeing; darkness dispelled, afflictions ended is pure vision. Both perfect and pure, it is supreme vision and sight. 7. Puṣya: Also Puṣya, meaning "Flourishing" or "Abundant." Thoroughly understanding the supreme meaning is abundance. 8. Tiṣya: Also Tiṣya. In the Western Regions, the word \*tīrṇa\* means "crossing over." \*Ṣya\* is \*paśya\*, meaning "to speak." Thus, "teaching the Dharma to ferry people across," or simply "speaking." Unimpeded eloquence is the ability to speak. 9. Padma: This means "Red Lotus." Body and mind are like a lotus, pure and free from dust. 10. Dīpaṃkara: The \*Treatise on the Great Perfection of Wisdom\* says, "This Buddha, from his initial manifestation through birth until enlightenment, his entire body radiated light, as if a lamp were lit." The light of his body and wisdom universally pervaded, thus called "Great." However, among these ten, the latter seven are Buddhas of past kalpas. How could they have entered the hall in the present Bhadrakalpa? Ancient explanations offer two views: first, according to the interpenetration of time and kalpas, they entered; second, according to the coarse and subtle aspects of the place—the coarse perishes with the kalpa's destruction, the subtle eternally remains. As in the \*Lotus Sutra\*, gods and humans see it burning, yet my land is not destroyed. Also, Brahmā sees purity, while Śāriputra sees defilement. Here, the Heavenly Emperor is a great bodhisattva, seeing like Brahmā, also due to the Buddha's empowerment. Second, from "Thus..." onward, it connects to all ten directions.

第十「爾時世尊」下殿皆廣博，即示如意相。廣殿同處以遣局情，亦表廓大慈悲等眾生界。又如來入殿，即覺智現前。忽然廣博，則身心無際。十方已下結無盡，唯結後四，前已結故。

> At that time, the World-Honored One descended, and the hall became vast and expansive, manifesting the appearance of perfect ease. The great hall, sharing the same space, dispelled narrow-mindedness, also expressing the boundless compassion that encompasses all sentient beings. Moreover, when the Tathagata entered the hall, awakened wisdom appeared immediately. Suddenly becoming vast and expansive, it signifies that body and mind are limitless. From the tenth direction onward, it concludes with boundlessness, only summarizing the latter four, as the earlier ones have already been concluded.