華嚴經 品二十三 昇兜率天宮品Avataṃsaka Sūtra · Ascent to the Palace of the Tuṣita Heaven
佛第三次搬家了，而這一次他沒有離開的地方有三個。
經文說：「不離於此菩提樹下及須彌頂、夜摩天宮，而往詣於兜率陀天一切妙寶所莊嚴殿。」升忉利時所不離的是一處，升夜摩時是兩處，這一次是三處；往後升他化天說十地，還會再多一處。所不離的愈積愈多——這就是這一部經走路的方式。
這一品世尊一句法也沒說。天王遙見佛來，先敷座，再嚴殿，再興供，一路備到最後才開口請佛住下。先備處，後請人。
而備的規模，經文用一個數字寫出來：「百萬億」三字，全品用了三百零二次。澄觀數過，他說「通有三百二種百萬億」，並且只給了一句理由：「位增十行之百萬故。」上一會說十行用百萬，這一會說十迴向用百萬億。數不是叫人去算，是叫人看見增。
最後一段最見位次。前面的會，佛一到，天樂就止息了；這一會的經文卻說：妓樂歌讚，熾然不息，而天王心無動亂。澄觀的解只有四個字——動寂無二。
『不是把聲音關掉才叫定。』
The Buddha has moved house for the third time, and this time the places he has not left are three.
The scriptural text says: “not leaving from beneath this tree of awakening, nor the summit of Sumeru, nor the palace of the Yāma Heaven, and yet going to the hall in the Tuṣita Heaven adorned with all wondrous jewels.” When he ascended to the Trāyastriṃśa Heaven what he did not leave was one place; when he ascended to the Yāma Heaven it was two; this time it is three; and further on, when he ascends to the Heaven of Free Enjoyment of Others' Emanations to speak the ten grounds, there will be one place more. What is not left keeps accumulating — and this is the way this scripture walks.
In this chapter the World-Honored One does not speak one sentence of Dharma. The heaven-king sees the Buddha coming from afar, and first spreads the seat, then adorns the hall, then raises up offerings, preparing all the way to the end before he opens his mouth to invite the Buddha to dwell there. First the place is prepared; only then is the person invited.
And the scale of the preparing the scriptural text writes out in a number: the three graphs meaning “a million koṭis” are used in the whole chapter three hundred and two times. Chengguan counted them, and said that “in all there are three hundred and two kinds of ‘a million koṭis’,” and he gave one sentence of reason only: “because the stage increases upon the million of the ten practices.” The preceding assembly, speaking the ten practices, used “a million”; this assembly, speaking the ten dedications, uses “a million koṭis.” The number is not there for one to reckon up; it is there for one to see the increase.
The last segment shows the stage most of all. In the assemblies before this, as soon as the Buddha arrived the music of the heavens came to rest; but the scriptural text of this assembly says: the music and the songs of praise blazed on without ceasing, and yet the heaven-king's mind was without disturbance. Chengguan's explanation is four graphs only — motion and stillness are not two.
‘It is not that stillness means turning the sound off.’
〔T10 0115〕
爾時，佛神力故，十方一切世界，一一四天下閻浮提中，皆見如來坐於樹下，各有菩薩承佛神力而演說法，靡不自謂恒對於佛。
爾時，世尊復以神力，不離於此菩提樹下及須彌頂、夜摩天宮，而往詣於兜率陀天一切妙寶所莊嚴殿。時，兜率天王遙見佛來，即於殿上敷摩尼藏師子之座。其師子座，天諸妙寶之所集成，過去修行善根所得，一切如來神力所現，無量百千億那由他阿僧祇善根所生，一切如來淨法所起，無邊福力之所嚴瑩；清淨業報，不可沮壞；觀者欣樂，無所厭足；是出世法，非世所染；一切眾生咸來觀察，無有能得究其妙好。有百萬億層級，周匝圍遶；百萬億金網，百萬億華帳，百萬億寶帳，百萬億鬘帳，百萬億香帳，張施其上；華鬘垂下，香氣普熏；百萬億華蓋，百萬億鬘蓋，百萬億寶蓋，諸天執持，四面行列；百萬億寶衣，以敷其上；百萬億樓閣，綺煥莊嚴；百萬億摩尼網，百萬億寶網，彌覆其上；百萬億寶瓔珞網，四面垂下；百萬億莊嚴具網，百萬億蓋網，百萬億衣網，百萬億寶帳網，以張其上；百萬億寶蓮華網，開敷光榮；百萬億寶香網，其香美妙，稱悅眾心；百萬億寶鈴帳，其鈴微動，出和雅音；百萬億栴檀寶帳，香氣普熏；百萬億寶華帳，其華敷榮；百萬億眾妙色衣帳，世所希有；百萬億菩薩帳，百萬億雜色帳，百萬億真金帳，百萬億瑠璃帳，百萬億種種寶帳，悉張其上；百萬億一切寶帳，大摩尼寶以為莊嚴；百萬億妙寶華，周匝瑩飾；百萬億頻婆帳，殊妙間錯；百萬億寶鬘，百萬億香鬘，四面垂下；百萬億天堅固香，其香普熏；百萬億天莊嚴具瓔珞，百萬億寶華瓔珞，百萬億勝藏寶瓔珞，百萬億摩尼寶瓔珞，百萬億海摩尼寶瓔珞，莊嚴座身；百萬億妙寶繒綵，以為垂帶；百萬億因陀羅金剛寶，百萬億自在摩尼寶，百萬億妙色真金藏，以為間飾；百萬億毘盧遮那摩尼寶，百萬億因陀羅摩尼寶，光明照耀；百萬億天堅固摩尼寶，以為窓牖；百萬億清淨功德摩尼寶，彰施妙色；百萬億清淨妙藏寶，以為門闥；百萬億世中最勝半月寶，百萬億離垢藏摩尼寶，百萬億師子面摩尼寶，間錯莊嚴；百萬億心王摩尼寶，所求如意；百萬億閻浮檀摩尼寶，百萬億清淨藏摩尼寶，百萬億帝幢摩尼寶，咸放光明，彌覆其上；百萬億白銀藏摩尼寶，百萬億須彌幢摩尼寶，莊嚴其藏；百萬億真珠瓔珞，百萬億瑠璃瓔珞，百萬億赤色寶瓔珞，百萬億摩尼瓔珞，百萬億寶光明瓔珞，百萬億種種藏摩尼瓔珞，百萬億甚可樂見赤真珠瓔珞，百萬億無邊色相藏摩尼寶瓔珞，百萬億極清淨無比寶瓔珞，百萬億勝光明摩尼寶瓔珞，周匝垂布，以為莊嚴；百萬億摩尼身，殊妙嚴飾；百萬億因陀羅妙色寶，百萬億黑栴檀香，百萬億不思議境界香，百萬億十方妙香，百萬億最勝香，百萬億甚可愛樂香，咸發香氣，普熏十方；百萬億頻婆羅香，普散十方；百萬億淨光香，普熏眾生；百萬億無邊際種種色香，普熏一切諸佛國土，永不歇滅；百萬億塗香，百萬億熏香，百萬億燒香，香氣發越，普熏一切；百萬億蓮華藏沈水香，出大音聲；百萬億遊戲香，能轉眾心；百萬億阿樓那香，香氣普熏，其味甘美；百萬億能開悟香，普遍一切，令其聞者，諸根寂靜。
復有百萬億無比香王香，種種莊嚴。雨百萬億天華雲，雨百萬億天香雲，雨百萬億天末香雲，雨百萬億天拘蘇摩華雲，雨百萬億天波頭摩華雲，雨百萬億天優鉢羅華雲，雨百萬億天拘物頭華雲，雨百萬億天芬陀利華雲，雨百萬億天曼陀羅華雲，雨百萬億一切天華雲，雨百萬億天衣雲，雨百萬億摩尼寶雲，雨百萬億天蓋雲，雨百萬億天幡雲，雨百萬億天冠雲，雨百萬億天莊嚴具雲，雨百萬億天寶鬘雲，雨百萬億天寶瓔珞雲，雨百萬億天栴檀香雲，雨百萬億天沈水香雲。建百萬億寶幢，懸百萬億寶幡，垂百萬億寶繒帶，然百萬億香爐，布百萬億寶鬘，持百萬億寶扇，執百萬億寶拂。懸百萬億寶鈴網，微風吹動，出妙音聲；百萬億寶欄楯，周匝圍遶；百萬億寶多羅樹，次第行列；百萬億妙寶窓牖，綺麗莊嚴；百萬億寶樹，周匝垂陰；百萬億寶樓閣，延袤綺飾；百萬億寶門，垂布瓔珞；百萬億金鈴，出妙音聲；百萬億吉祥相瓔珞，嚴淨垂下；百萬億寶悉底迦，能除眾惡；百萬億金藏，金縷織成；百萬億寶蓋，眾寶為竿，執持行列；百萬億一切寶莊嚴具網，間錯莊嚴；百萬億光明寶，放種種光；百萬億光明，周遍照耀；百萬億日藏輪，百萬億月藏輪，並無量色寶之所集成；百萬億香焰，光明映徹；百萬億蓮華藏，開敷鮮榮；百萬億寶網，百萬億華網，百萬億香網，彌覆其上；百萬億天寶衣，百萬億天青色衣，百萬億天黃色衣，百萬億天赤色衣，百萬億天奇妙色衣，百萬億天種種寶奇妙衣，百萬億種種香熏衣，百萬億一切寶所成衣，百萬億鮮白衣，悉善敷布，見者歡喜。百萬億天鈴幢，百萬億金網幢，出微妙音；百萬億天繒幢，眾彩具足；百萬億香幢，垂布香網；百萬億華幢，雨一切華；百萬億天衣幢，懸布妙衣；百萬億天摩尼寶幢，眾寶莊嚴；百萬億天莊嚴具幢，眾具校飾；百萬億天鬘幢，種種華鬘，四面行布；百萬億天蓋幢，寶鈴和鳴，聞皆歡喜。百萬億天螺，出妙音聲；百萬億天鼓，出大音聲；百萬億天箜篌，出微妙音；百萬億天牟陀羅，出大妙音；百萬億天諸雜樂，同時俱奏；百萬億天自在樂，出妙音聲，其聲普遍一切佛剎；百萬億天變化樂，其聲如響，普應一切；百萬億天鼓，因於撫擊，而出妙音；百萬億天如意樂，自然出聲，音節相和；百萬億天諸雜樂，出妙音聲，滅諸煩惱。百萬億悅意音，讚歎供養；百萬億廣大音，讚歎承事；百萬億甚深音，讚歎修行；百萬億眾妙音，歎佛業果；百萬億微細音，歎如實理；百萬億無障礙真實音，歎佛本行；百萬億清淨音，讚歎過去供養諸佛；百萬億法門音，讚歎諸佛最勝無畏；百萬億無量音，歎諸菩薩功德無盡；百萬億菩薩地音，讚歎開示一切菩薩地相應行；百萬億無斷絕音，歎佛功德無有斷絕；百萬億隨順音，讚歎稱揚見佛之行；百萬億甚深法音，讚歎一切法無礙智相應理；百萬億廣大音，其音充滿一切佛剎；百萬億無礙清淨音，隨其心樂，悉令歡喜；百萬億不住三界音，令其聞者，深入法性；百萬億歡喜音，令其聞者，心無障礙，深信恭敬；百萬億佛境界音，隨所出聲，悉能開示一切法義；百萬億陀羅尼音，善宣一切法句差別，決了如來祕密之藏；百萬億一切法音，其音和暢，克諧眾樂。
〔T10 0116〕
有百萬億初發心菩薩，纔見此座，倍更增長一切智心；百萬億治地菩薩，心淨歡喜；百萬億修行菩薩，悟解清淨；百萬億生貴菩薩，住勝志樂；百萬億方便具足菩薩，起大乘行；百萬億正心住菩薩，勤修一切菩薩道；百萬億不退菩薩，淨修一切菩薩地；百萬億童真菩薩，得一切菩薩三昧光明；百萬億法王子菩薩，入不思議諸佛境界；百萬億灌頂菩薩，能現無量如來十力；百萬億菩薩，得自在神通；百萬億菩薩，生清淨解；百萬億菩薩，心生愛樂；百萬億菩薩，深信不壞；百萬億菩薩，勢力廣大；百萬億菩薩，名稱增長；百萬億菩薩，演說法義，令智決定；百萬億菩薩，正念不亂；百萬億菩薩，生決定智；百萬億菩薩，得聞持力，持一切佛法；百萬億菩薩，出生無量廣大覺解；百萬億菩薩，安住信根；百萬億菩薩，得檀波羅蜜，能一切施；百萬億菩薩，得尸波羅蜜，具持眾戒；百萬億菩薩，得忍波羅蜜，心不妄動，悉能忍受一切佛法；百萬億菩薩，得精進波羅蜜，能行無量出離精進；百萬億菩薩，得禪波羅蜜，具足無量禪定光明；百萬億菩薩，得般若波羅蜜，智慧光明能普照耀；百萬億菩薩，成就大願，悉皆清淨；百萬億菩薩，得智慧燈，明照法門；百萬億菩薩，為十方諸佛法光所照；百萬億菩薩，周遍十方，演離癡法；百萬億菩薩，普入一切諸佛剎土；百萬億菩薩，法身隨到一切佛國；百萬億菩薩，得佛音聲，能廣開悟；百萬億菩薩，得出生一切智方便；百萬億菩薩，得成就一切法門；百萬億菩薩，成就法智，猶如寶幢，能普顯示一切佛法；百萬億菩薩，能悉示現如來境界。百萬億諸天王，恭敬禮拜；百萬億龍王，諦觀無厭；百萬億夜叉王，頂上合掌；百萬億乾闥婆王，起淨信心；百萬億阿脩羅王，斷憍慢意；百萬億迦樓羅王，口銜繒帶；百萬億緊那羅王，歡喜踊躍；百萬億摩睺羅伽王，歡喜瞻仰；百萬億世主，稽首作禮；百萬億忉利天王，瞻仰不瞬；百萬億夜摩天王，歡喜讚歎；百萬億兜率天王，布身作禮；百萬億化樂天王，頭頂禮敬；百萬億他化天王，恭敬合掌；百萬億梵天王，一心觀察；百萬億摩醯首羅天王，恭敬供養；百萬億菩薩，發聲讚歎；百萬億天女，專心供養；百萬億同願天，踊躍歡喜；百萬億往昔同住天，妙聲稱讚；百萬億梵身天，布身敬禮；百萬億梵輔天，合掌於頂；百萬億梵眾天，圍遶侍衛；百萬億大梵天，讚歎稱揚無量功德；百萬億光天，五體投地；百萬億少光天，宣揚讚歎佛世難值；百萬億無量光天，遙向佛禮；百萬億光音天，讚歎如來甚難得見；百萬億淨天，與宮殿俱，而來詣此；百萬億少淨天，以清淨心，稽首作禮；百萬億無量淨天，願欲見佛，投身而下；百萬億遍淨天，恭敬尊重，親近供養；百萬億廣天，念昔善根；百萬億少廣天，於如來所，生希有想；百萬億無量廣天，決定尊重，生諸善業；百萬億廣果天，曲躬恭敬；百萬億無煩天，信根堅固，恭敬禮拜；百萬億無熱天，合掌念佛，情無厭足；百萬億善見天，頭面作禮；百萬億善現天，念供養佛，心無懈歇；百萬億阿迦尼吒天，恭敬頂禮；百萬億種種天，皆大歡喜，發聲讚歎；百萬億諸天，各善思惟，而為莊嚴；百萬億菩薩天，護持佛座，莊嚴不絕。百萬億華手菩薩，雨一切華；百萬億香手菩薩，雨一切香；百萬億鬘手菩薩，雨一切鬘；百萬億末香手菩薩，雨一切末香；百萬億塗香手菩薩，雨一切塗香；百萬億衣手菩薩，雨一切衣；百萬億蓋手菩薩，雨一切蓋；百萬億幢手菩薩，雨一切幢；百萬億幡手菩薩，雨一切幡；百萬億寶手菩薩，雨一切寶；百萬億莊嚴手菩薩，雨一切莊嚴具。百萬億諸天子，從天宮出，至於座所；百萬億諸天子，以淨信心，并宮殿俱；百萬億生貴天子，以身持座；百萬億灌頂天子，舉身持座。百萬億思惟菩薩，恭敬思惟；百萬億生貴菩薩，發清淨心；百萬億菩薩，諸根悅樂；百萬億菩薩，深心清淨；百萬億菩薩，信解清淨；百萬億菩薩，諸業清淨；百萬億菩薩，受生自在；百萬億菩薩，法光照耀；百萬億菩薩，成就於地；百萬億菩薩，善能教化一切眾生。百萬億善根所生，百萬億諸佛護持，百萬億福德所圓滿，百萬億殊勝心所清淨，百萬億大願所嚴潔，百萬億善行所生起，百萬億善法所堅固，百萬億神力所示現，百萬億功德所成就，百萬億讚歎法而以讚歎。
〔T10 0117〕
如此世界兜率天王，奉為如來，敷置高座；一切世界兜率天王，悉為於佛，如是敷座，如是莊嚴，如是儀則，如是信樂，如是心淨，如是欣樂，如是喜悅，如是尊重，如是而生希有之想，如是踊躍，如是渴仰，悉皆同等。
爾時，兜率天王為如來敷置座已，心生尊重，與十萬億阿僧祇兜率天子奉迎如來；以清淨心，雨阿僧祇色華雲，雨不思議色香雲，雨種種色鬘雲，雨廣大清淨栴檀雲，雨無量種種蓋雲，雨細妙天衣雲，雨無邊眾妙寶雲，雨天莊嚴具雲，雨無量種種燒香雲，雨一切栴檀沈水堅固末香雲。諸天子眾各從其身出此諸雲時，百千億阿僧祇兜率天子，及餘在會諸天子，眾心大歡喜，恭敬頂禮；阿僧祇天女，踊躍欣慕，諦觀如來。兜率宮中不可說諸菩薩眾，住虛空中，精勤一心，以出過諸天諸供養具，供養於佛，恭敬作禮。阿僧祇音樂一時同奏。
爾時，如來威神力故，往昔善根之所流故，不可思議自在力故，兜率宮中一切諸天及諸天女，皆遙見佛，如對目前，同興念言：「如來出世難可值遇，我今得見具一切智於法無礙正等覺者。」如是思惟，如是觀察，與諸眾會悉共同時奉迎如來；各以天衣，盛一切華，盛一切香，盛一切寶，盛一切莊嚴具，盛一切天栴檀末香，盛一切天沈水末香，盛一切天妙寶末香，盛一切天香華，盛一切天曼陀羅華，悉以奉散，供養於佛。
百千億那由他阿僧祇兜率陀天子，住虛空中，咸於佛所起智慧境界心，燒一切香，香氣成雲莊嚴虛空；又於佛所起歡喜心，雨一切天華雲莊嚴虛空；又於佛所起尊重心，雨一切天蓋雲莊嚴虛空；又於佛所起供養心，散一切天鬘雲莊嚴虛空；又於佛所生信解心，布阿僧祇金網彌覆虛空，一切寶鈴常出妙音；又於佛所生最勝福田心，以阿僧祇帳莊嚴虛空，雨一切瓔珞雲，無有斷絕；又於佛所生深信心，以阿僧祇諸天宮殿莊嚴虛空，一切天樂出微妙音；又於佛所生最勝難遇心，以阿僧祇種種色天衣雲莊嚴虛空，雨於無比種種妙衣；又於佛所生無量歡喜踊躍心，以阿僧祇諸天寶冠莊嚴虛空，雨無量天冠，廣大成雲；又於佛所起歡喜心，以阿僧祇種種色寶莊嚴虛空，雨一切瓔珞雲，無有斷絕。百千億那由他阿僧祇天子，咸於佛所生淨信心，散無數種種色天華，然無數種種色天香，供養如來；又於佛所起大莊嚴變化心，持無數種種色天栴檀末香，奉散如來；又於佛所起歡喜踊躍心，持無數種種色蓋，隨逐如來；又於佛所起增上心，持無數種種色天寶衣，敷布道路，供養如來；又於佛所起清淨心，持無數種種色天寶幢，奉迎如來；又於佛所起增上歡喜心，持無數種種色天莊嚴具，供養如來；又於佛所生不壞信心，持無數天寶鬘，供養如來；又於佛所生無比歡喜心，持無數種種色天寶幡，供養如來。百千億那由他阿僧祇諸天子，以調順寂靜無放逸心，持無數種種色天樂，出妙音聲，供養如來。
〔T10 0118〕
百千億那由他不可說先住兜率宮諸菩薩眾，以從超過三界法所生，離諸煩惱行所生，周遍無礙心所生，甚深方便法所生，無量廣大智所生，堅固清淨信所增長不思議善根所生，起阿僧祇善巧變化所成就，供養佛心之所現，無作法門之所印，出過諸天諸供養具，供養於佛；以從波羅蜜所生一切寶蓋，於一切佛境界清淨解所生一切華帳，無生法忍所生一切衣，入金剛法無礙心所生一切鈴網，解一切法如幻心所生一切堅固香，周遍一切佛境界如來座心所生一切佛眾寶妙座，供養佛不懈心所生一切寶幢，解諸法如夢歡喜心所生佛所住一切寶宮殿，無著善根無生善根所生一切寶蓮華雲、一切堅固香雲、一切無邊色華雲、一切種種色妙衣雲、一切無邊清淨栴檀香雲、一切妙莊嚴寶蓋雲、一切燒香雲、一切妙鬘雲、一切清淨莊嚴具雲，皆遍法界，出過諸天供養之具，供養於佛。其諸菩薩一一身各出不可說百千億那由他菩薩，皆充滿法界、虛空界，其心等於三世諸佛，以從無顛倒法所起，無量如來力所加，開示眾生安隱之道，具足不可說名、味、句，普入無量法，一切陀羅尼種中生不可窮盡辯才之藏，心無所畏，生大歡喜，以不可說無量無盡如實讚歎法，讚歎如來，無有厭足。
爾時，一切諸天及諸菩薩眾，見於如來、應、正等覺——不可思議人中之雄。其身無量，不可稱數；現不思議種種神變，令無數眾生心大歡喜；普遍一切虛空界、一切法界，以佛莊嚴而為莊嚴；令一切眾生安住善根，示現無量諸佛神力，超過一切諸語言道，諸大菩薩所共欽敬；隨所應化，皆令歡喜；住於諸佛廣大之身，功德善根悉已清淨；色相第一，無能映奪；智慧境界，不可窮盡，無比三昧之所出生。其身無際，遍住一切眾生身中，令無量眾生皆大歡喜，令一切智種性不斷；住於諸佛究竟所住，生於三世諸佛之家；令不可數眾生信解清淨，令一切菩薩智慧成就、諸根悅豫；法雲普覆虛空法界，教化調伏無有遺餘；隨眾生心，悉令滿足，令其安住無分別智；出過一切眾生之上，獲一切智，放大光明，宿世善根皆令顯現；普使一切發廣大心，令一切眾生安住普賢不可壞智；遍住一切眾生國土，從於不退正法中生，住於一切平等法界，明了眾生心之所宜，現不可說不可說種種差別如來之身，非世言辭而歎可盡；能令一切常思念佛，充滿法界廣度群生；隨初發心所欲利益，以法惠施，令其調伏，信解清淨；示現色身不可思議，等觀眾生，心無所著；住無礙住，得佛十力，無所障礙；心常寂定，未曾散亂；住一切智，善能開演種種文句真實之義，能悉深入無邊智海，出生無量功德慧藏；恒以佛日普照法界，隨本願力常現不沒；恒住法界，住佛所住，無有變異；於我、我所俱無所著，住出世法，世法無染；於一切世間建智慧幢，其智廣大，超過世間，無所染著；拔諸眾生令出淤泥，置於最上智慧之地，所有福德饒益眾生而無有盡；了知一切菩薩智慧，信向決定，當成正覺；以大慈悲，現不可說無量佛身種種莊嚴；以妙音聲，演無量法，隨眾生意，悉令滿足；於去、來、今，心常清淨，令諸眾生不著境界；恒與一切諸菩薩記，令其皆入佛之種性，生在佛家，得佛灌頂；常遊十方，未曾休息，而於一切無所樂著；法界佛剎悉能遍往，諸眾生心靡不了知；所有福德，離世清淨；不住生死，而於世間如影普現；以智慧月普照法界，了達一切悉無所得；恒以智慧，知諸世間如幻、如影、如夢、如化，一切皆以心為自性，如是而住；隨諸眾生業報不同、心樂差別、諸根各異，而現佛身；如來恒以無數眾生而為所緣，為說世間皆從緣起，知諸法相皆悉無相，唯是一相智慧之本；欲令眾生離諸相著，示現一切世間性相而行於世，為其開示無上菩提；為欲救護一切眾生，出現世間開示佛道，令其得見如來身相，攀緣憶念，勤加修習；除滅世間煩惱之相，修菩提行，心不散動，於大乘門皆得圓滿，成就一切諸佛義利，悉能觀察眾生善根而不壞滅清淨業報；智慧明了，普入三世，永離一切世間分別；放光明網普照十方，一切世界無不充滿；色身妙好，見者無厭；以大功德智慧神通，出生種種菩薩諸行；諸根境界，自在圓滿；作諸佛事，作已便沒；善能開示過、現、未來一切智道，為諸菩薩普雨無量陀羅尼雨，令其發起廣大欲樂，受持修習，成就一切諸佛功德；圓滿熾盛無邊妙色莊嚴其身，一切世間靡不現覩；永離一切障礙之法，於一切法真實之義已得清淨，於功德法而得自在；為大法王，如日普照；為世福田，具大威德；於一切世間普現化身，放智慧光，悉令開悟；欲令眾生知佛具足無邊功德，以無礙繒繫頂受位，隨順世間方便開導；以智慧手安慰眾生，為大醫王善療眾病，一切世間無量國土悉能遍往，未曾休息；清淨慧眼離諸障翳，悉能明見；於作不善惡業眾生，種種調伏，令其入道；善取時宜，無有休息；若諸眾生起平等心，即為化現平等業報，隨其心樂，隨其業果，為現佛身種種神變，而為說法，令其悟解，得法智慧，心大歡喜，諸根踊躍，見無量佛，起深重信，生諸善根，永不退轉；一切眾生隨業所繫長眠生死，如來出世能覺悟之，安慰其心，使無憂怖；若得見者，悉令證入無依義智，智慧善巧，了達境界莊嚴妙好，無能映奪；智山法芽，悉已清淨；或現菩薩，或現佛身，令諸眾生至無患地；無數功德之所莊嚴，業行所成現於世間；一切諸佛莊嚴清淨，莫不皆以一切智業之所成就；常守本願，不捨世間，作諸眾生堅固善友；清淨第一，離垢光明，令一切眾生皆得現見；六趣眾生無量無邊，佛以神力常隨不捨；若有往昔同種善根，皆令清淨；而於六趣一切眾生不捨本願，無所欺誑，悉以善法方便攝取，令其修習清淨之業，摧破一切諸魔鬪諍，從無礙際出廣大力，最勝日藏無有障礙；於淨心界而現影像，一切世間無不覩見，以種種法廣施眾生；佛是無邊光明之藏，諸力智慧皆悉圓滿；恒以大光普照眾生，隨其所願，皆令滿足，離諸怨敵，為上福田，一切眾生共所依怙；凡有所施，悉令清淨；修少善行，受無量福，悉令得入無盡智地；為一切眾生種植善根淨心之主，為一切眾生發生福德最上良田；智慧甚深，方便善巧，能救一切三惡道苦。如是信解，如是觀察，如是入於智慧之淵，如是游於功德之海，如是普至虛空智慧，如是而知眾生福田，如是正念現前觀察，如是觀佛諸業相好，如是觀佛普現世間，如是觀佛神通自在。
〔T10 0119〕
時，彼大眾見如來身，一一毛孔出百千億那由他阿僧祇光明，一一光明有阿僧祇色、阿僧祇清淨、阿僧祇照明，令阿僧祇眾觀察、阿僧祇眾歡喜、阿僧祇眾快樂、阿僧祇眾深信增長、阿僧祇眾志樂清淨、阿僧祇眾諸根清涼、阿僧祇眾恭敬尊重。爾時，大眾咸見佛身，放百千億那由他不思議大光明，一一光明皆有不思議色、不思議光，照不思議無邊法界。以佛神力，出大妙音；其音演暢百千億那由他不思議讚頌，超諸世間所有言辭，出世善根之所成就。復現百千億那由他不思議微妙莊嚴，於百千億那由他不思議劫歎不可盡，皆是如來無盡自在之所出生。又現不可說諸佛如來出興于世，令諸眾生入智慧門，解甚深義。又現不可說諸佛如來所有變化，盡法界、虛空界，令一切世間平等清淨。如是，皆從如來所住無障礙一切智生，亦從如來所修行不思議勝德生。復現百千億那由他不思議妙寶光焰，從昔大願善根所起，以曾供養無量如來，修清淨行無放逸故，薩婆若心無有障礙生善根故，為顯如來力廣遍故，為斷一切眾生疑故，為令咸得見如來故，令無量眾生住善根故，顯示如來神通之力無映奪故，欲令眾生普得入於究竟海故，為令一切諸佛國土菩薩大眾皆來集故，為欲開示不可思議佛法門故。
爾時，如來大悲普覆，示一切智所有莊嚴，欲令不可說百千億那由他阿僧祇世界中眾生，未信者信，已信者增長，已增長者令其清淨，已清淨者令其成熟，已成熟者令心調伏；觀甚深法，具足無量智慧光明，發生無量廣大之心，薩婆若心無有退轉；不違法性，不怖實際，證真實理，滿足一切波羅蜜行，出世善根皆悉清淨；猶如普賢，得佛自在，離魔境界，入諸佛境，了知深法，獲難思智，大乘誓願永不退轉；常見諸佛，未曾捨離；成就證智，證無量法，具足無邊福德藏力，發歡喜心入無疑地；離惡清淨，依一切智，見法不動，得入一切菩薩眾會，常生三世諸如來家。
〔T10 0120〕
世尊所現如是莊嚴，皆是過去先所積集善根所成，為欲調伏諸眾生故，開示如來大威德故，照明無礙智慧藏故，示現如來無邊勝德極熾然故，顯示如來不可思議大神變故，以神通力於一切趣現佛身故，示現如來神通變化無邊際故，本所志願悉成滿故，顯示如來勇猛智慧能遍往故，於法自在成法王故，出生一切智慧門故，示現如來身清淨故，又現其身最殊妙故，顯示證得三世諸佛平等法故，開示善根清淨藏故，顯示世間無能為諭上妙色故，顯示具足十力之相令其見者無厭足故，為世間日照三世故。自在法王，一切功德，皆從往昔善根所現。一切菩薩，於一切劫，稱揚讚說，不可窮盡。
爾時，兜率陀天王奉為如來嚴辦如是諸供具已，與百千億那由他阿僧祇兜率天子向佛合掌，白佛言：「善來世尊！善來善逝！善來如來、應、正等覺！唯見哀愍，處此宮殿！」
爾時，世尊以佛莊嚴而自莊嚴，具大威德；為令一切眾生生大歡喜故，一切菩薩發深悟解故，一切兜率陀天子增益欲樂故，兜率陀天王供養承事無厭足故，無量眾生緣念於佛而發心故，無量眾生種見佛善根福德無盡故，常能發起清淨信故，見佛供養無所求故，所有志願皆清淨故，勤集善根無懈息故，發大誓願求一切智故，受天王請，入一切寶莊嚴殿。如此世界，十方所有一切世界，悉亦如是。
爾時，一切寶莊嚴殿，自然而有妙好莊嚴，出過諸天莊嚴之上，一切寶網周匝彌覆，普雨一切上妙寶雲，普雨一切莊嚴具雲，普雨一切寶衣雲，普雨一切栴檀香雲，普雨一切堅固香雲，普雨一切寶莊嚴蓋雲，普雨不可思議華聚雲，普出不可思議妓樂音聲，讚揚如來一切種智，悉與妙法而共相應。如是一切諸供養具，悉過諸天供養之上。時，兜率宮中，妓樂歌讚，熾然不息；以佛神力，令兜率王心無動亂，往昔善根皆得圓滿，無量善法益加堅固，增長淨信，起大精進，生大歡喜，淨深志樂，發菩提心，念法無斷，總持不忘。
爾時，兜率陀天王承佛威力，即自憶念過去佛所所種善根而說頌言：
「昔有如來無礙月，諸吉祥中最殊勝，
彼曾入此莊嚴殿，是故此處最吉祥。
昔有如來名廣智，諸吉祥中最殊勝，
彼曾入此金色殿，是故此處最吉祥。
昔有如來名普眼，諸吉祥中最殊勝，
彼曾入此蓮華殿，是故此處最吉祥。
昔有如來號珊瑚，諸吉祥中最殊勝，
彼曾入此寶藏殿，是故此處最吉祥。
昔有如來論師子，諸吉祥中最殊勝，
彼曾入此山王殿，是故此處最吉祥。
昔有如來名日照，諸吉祥中最殊勝，
彼曾入此眾華殿，是故此處最吉祥。
昔有佛號無邊光，諸吉祥中最殊勝，
彼曾入此樹嚴殿，是故此處最吉祥：
昔有如來名法幢，諸吉祥中最殊勝，
彼曾入此寶宮殿，是故此處最吉祥。
昔有如來名智燈，諸吉祥中最殊勝，
彼曾入此香山殿，是故此處最吉祥。
昔有佛號功德光，諸吉祥中最殊勝，
彼曾入此摩尼殿，是故此處最吉祥。」
如此世界兜率天王，承佛神力以頌讚歎過去諸佛；十方一切諸世界中兜率天王，悉亦如是歎佛功德。
爾時，世尊於一切寶莊嚴殿摩尼寶藏師子座上，結跏趺坐，法身清淨，妙用自在，與三世佛同一境界；住一切智，與一切佛同入一性；佛眼明了，見一切法皆無障礙；有大威力，普遊法界未甞休息；具大神通，隨有可化眾生之處，悉能遍往；以一切諸佛無礙莊嚴而嚴其身，善知其時，為眾說法；不可說諸菩薩眾，各從他方種種國土而共來集；眾會清淨，法身無二，無所依止，而能自在，起佛身行。坐此座已，於其殿中自然而有無量無數殊特妙好出過諸天供養之具，所謂：華鬘、衣服、塗香、末香、寶蓋、幢幡、妓樂、歌讚。如是等事，一一皆悉不可稱數。以廣大心恭敬尊重，供養於佛；十方一切兜率陀天，悉亦如是。
〔卷23〕
The canonical text stands in Chinese only. This edition renders the essence, the plain reading, the exposition and the apparatus into English — never the sūtra itself. Switch to 漢讀本 or 並行雙語 above to read it.
本會齊現（澄觀科）：十方每一處閻浮提中，都見到如來坐在樹下
那時，因為佛的神力的緣故，十方一切世界裡，每一個四天下的閻浮提之中，都見到如來坐在菩提樹下，各有菩薩承著佛的神力而演說法義，沒有一位不是自認為始終正對著佛的。
不離而升（澄觀科）：不離開這菩提樹下以及須彌頂、夜摩天宮，而前往兜率陀天
那時，世尊又以神力，並沒有離開這菩提樹下以及須彌山頂、夜摩天宮，卻已前往兜率陀天那一切妙寶所莊嚴的大殿。
見佛嚴處（澄觀科）：天王遙見佛來，敷設摩尼藏師子之座
那時，兜率天王遠遠望見佛前來，隨即在殿上敷設一個摩尼藏師子之座（以摩尼寶為藏而成的座，取師子無畏之義）。
那個師子座，是天上種種妙寶所聚集而成的，是過去修行善根所感得的，是一切如來的神力所顯現的，是無量百千億那由他阿僧祇（皆為極大數之名）善根所生出來的，是一切如來的清淨法所生起的，是無邊的福德之力所嚴飾瑩澈的；它是清淨的業所感的果報，不可以被沮壞；觀看它的人心生欣悅愛樂，沒有厭足的時候；它是出世間之法，不被世間所染污；一切眾生都來觀察它，沒有一個能夠窮究它的美妙美好。
座體嚴（澄觀科）：層級、金網、帳、蓋、寶衣
有百萬億層階級，周迴環繞著；百萬億張金網，百萬億幅華帳，百萬億幅寶帳，百萬億幅鬘帳（以華鬘結成的帳），百萬億幅香帳，張設在它的上方；華鬘垂掛下來，香氣普遍薰染；百萬億張華蓋，百萬億張鬘蓋，百萬億張寶蓋，由諸天執持著，在四面成行排列；百萬億件寶衣，敷設在它的上面。
復嚴閣（澄觀科）：樓閣與網
百萬億座樓閣，光彩煥發地莊嚴著；百萬億張摩尼網，百萬億張寶網，彌滿覆蓋在它的上方；百萬億張寶瓔珞網，從四面垂掛下來；百萬億張莊嚴具網（以莊嚴用的器物結成的網），百萬億張蓋網，百萬億張衣網，百萬億張寶帳網，張設在它的上方；百萬億張寶蓮華網，開敷而光彩榮盛；百萬億張寶香網，那香氣美妙，稱合而使眾人心悅。
帳嚴（澄觀科·別解十二句）：諸帳與寶華
百萬億幅寶鈴帳，那些鈴微微搖動，發出和雅的聲音；百萬億幅栴檀寶帳，香氣普遍薰染；百萬億幅寶華帳，那些華開敷榮盛；百萬億幅眾妙色衣帳，是世間所稀有的；百萬億幅菩薩帳，百萬億幅雜色帳，百萬億幅真金帳，百萬億幅瑠璃帳，百萬億幅種種寶帳，全都張設在它的上方；百萬億幅一切寶帳，用大摩尼寶來作莊嚴；百萬億朵妙寶華，周迴瑩飾著；百萬億幅頻婆帳（頻婆義為身影質，帳上能現外物之影），殊妙地間雜交錯。
嚴座身（澄觀科·別解九句）：鬘、香、瓔珞、繒綵
百萬億串寶鬘，百萬億串香鬘，從四面垂掛下來；百萬億分天堅固香，那香氣普遍薰染；百萬億串天莊嚴具瓔珞，百萬億串寶華瓔珞，百萬億串勝藏寶瓔珞，百萬億串摩尼寶瓔珞，百萬億串海摩尼寶瓔珞，莊嚴著座的身；百萬億匹妙寶繒綵，用來作垂帶。
妙寶為門為窓（澄觀科）：因陀羅金剛寶以下十七句
百萬億顆因陀羅金剛寶，百萬億顆自在摩尼寶，百萬億塊妙色真金藏，用來作間隔的裝飾；百萬億顆毘盧遮那摩尼寶，百萬億顆因陀羅摩尼寶，光明照耀著；百萬億顆天堅固摩尼寶，用來作窗牖；百萬億顆清淨功德摩尼寶，彰顯施設出妙好的顏色；百萬億顆清淨妙藏寶，用來作門闥（門扇）；百萬億顆世中最勝半月寶，百萬億顆離垢藏摩尼寶，百萬億顆師子面摩尼寶，間雜交錯地莊嚴著；百萬億顆心王摩尼寶，凡有所求都能如意；百萬億顆閻浮檀摩尼寶，百萬億顆清淨藏摩尼寶，百萬億顆帝幢摩尼寶，全都放出光明，彌滿覆蓋在它的上方；百萬億顆白銀藏摩尼寶，百萬億顆須彌幢摩尼寶，莊嚴著它的藏。
瓔珞周垂嚴（澄觀科）：十二句瓔珞
百萬億串真珠瓔珞，百萬億串瑠璃瓔珞，百萬億串赤色寶瓔珞，百萬億串摩尼瓔珞，百萬億串寶光明瓔珞，百萬億串種種藏摩尼瓔珞，百萬億串甚可樂見赤真珠瓔珞，百萬億串無邊色相藏摩尼寶瓔珞，百萬億串極清淨無比寶瓔珞，百萬億串勝光明摩尼寶瓔珞，周迴垂布著，用來作莊嚴；百萬億個摩尼身，殊妙地嚴飾著；百萬億顆因陀羅妙色寶。
香嚴（澄觀科）：十六句諸香
百萬億分黑栴檀香，百萬億分不思議境界香，百萬億分十方妙香，百萬億分最勝香，百萬億分甚可愛樂香，全都發出香氣，普遍薰染十方；百萬億分頻婆羅香，普遍散布於十方；百萬億分淨光香，普遍薰染眾生；百萬億分無邊際種種色香，普遍薰染一切諸佛的國土，永遠不會歇滅；百萬億分塗香（塗身之香），百萬億分薰香，百萬億分燒香，香氣發揚，普遍薰染一切；百萬億分蓮華藏沈水香，發出大音聲；百萬億分遊戲香，能夠轉動眾人的心；百萬億分阿樓那香（阿樓那義為紅赤色），香氣普遍薰染，那滋味甘美；百萬億分能開悟香，普遍周遍於一切，使聞到的人諸根寂靜。
還有百萬億分無比香王香，種種地莊嚴著。
雨雲為嚴（澄觀科）：二十句雨雲
降下百萬億重天華雲，降下百萬億重天香雲，降下百萬億重天末香雲（研成粉末的香），降下百萬億重天拘蘇摩華雲，降下百萬億重天波頭摩華雲，降下百萬億重天優鉢羅華雲，降下百萬億重天拘物頭華雲，降下百萬億重天芬陀利華雲（以上五種皆天華之名），降下百萬億重天曼陀羅華雲，降下百萬億重一切天華雲，降下百萬億重天衣雲，降下百萬億重摩尼寶雲，降下百萬億重天蓋雲，降下百萬億重天幡雲，降下百萬億重天冠雲，降下百萬億重天莊嚴具雲，降下百萬億重天寶鬘雲，降下百萬億重天寶瓔珞雲，降下百萬億重天栴檀香雲，降下百萬億重天沈水香雲。
座外四面嚴（澄觀科）：四十八句
建立百萬億支寶幢，懸掛百萬億幅寶幡，垂下百萬億條寶繒帶，燃起百萬億個香爐，布設百萬億串寶鬘，執持百萬億把寶扇，拿著百萬億支寶拂。懸掛百萬億張寶鈴網，微風吹動，發出微妙的聲音；百萬億道寶欄楯，周迴環繞著；百萬億株寶多羅樹，依次成行排列；百萬億扇妙寶窗牖，綺麗地莊嚴著；百萬億株寶樹，周迴垂下蔭影；百萬億座寶樓閣，延展廣袤而綺麗地裝飾著；百萬億道寶門，垂布著瓔珞；百萬億個金鈴，發出微妙的聲音；百萬億串吉祥相瓔珞，嚴淨地垂掛下來；百萬億個寶悉底迦（吉祥相之寶，形如萬字），能夠除去種種惡事；百萬億處金藏，用金縷織成；百萬億張寶蓋，以眾寶為竿，執持著成行排列；百萬億張一切寶莊嚴具網，間雜交錯地莊嚴著；百萬億顆光明寶，放出種種光；百萬億道光明，周遍地照耀著；百萬億個日藏輪，百萬億個月藏輪，都是無量色寶所聚集而成的；百萬億道香焰，光明映徹；百萬億朵蓮華藏，開敷而鮮明榮盛；百萬億張寶網，百萬億張華網，百萬億張香網，彌滿覆蓋在它的上方；百萬億件天寶衣，百萬億件天青色衣，百萬億件天黃色衣，百萬億件天赤色衣，百萬億件天奇妙色衣，百萬億件天種種寶奇妙衣，百萬億件種種香薰衣，百萬億件一切寶所成衣，百萬億件鮮白衣，全都善巧地敷布著，見到的人都歡喜。百萬億支天鈴幢，百萬億支金網幢，發出微妙的音聲；百萬億支天繒幢，眾彩具足；百萬億支香幢，垂布著香網；百萬億支華幢，降下一切華；百萬億支天衣幢，懸布著妙好的衣；百萬億支天摩尼寶幢，以眾寶莊嚴；百萬億支天莊嚴具幢，以眾多器具校飾；百萬億支天鬘幢，種種華鬘在四面行列布置；百萬億支天蓋幢，寶鈴和鳴，聽到的人都歡喜。
樂音嚴（澄觀科）：十句天樂
百萬億支天螺，發出微妙的音聲；百萬億面天鼓，發出大音聲；百萬億張天箜篌，發出微妙的音；百萬億面天牟陀羅（牟陀羅義為鋒鼓，天樂初奏時先擊此鼓），發出大而妙的音；百萬億部天諸雜樂，同時一齊演奏；百萬億部天自在樂，發出微妙的音聲，那聲音普遍周遍於一切佛剎；百萬億部天變化樂，那聲音如同回響，普遍應和於一切；百萬億面天鼓，因為被撫擊而發出妙音；百萬億部天如意樂，自然而然發出聲來，音節互相和調；百萬億部天諸雜樂，發出微妙的音聲，滅除種種煩惱。
法音嚴（澄觀科）：二十句法音
百萬億種悅意音，讚歎並供養；百萬億種廣大音，讚歎並承事；百萬億種甚深音，讚歎修行；百萬億種眾妙音，讚歎佛的業果；百萬億種微細音，讚歎如實之理；百萬億種無障礙真實音，讚歎佛的本行（往昔所行）；百萬億種清淨音，讚歎過去供養諸佛之事；百萬億種法門音，讚歎諸佛最勝的無所畏；百萬億種無量音，讚歎諸菩薩的功德沒有窮盡；百萬億種菩薩地音，讚歎並開示與一切菩薩地相應的行；百萬億種無斷絕音，讚歎佛的功德沒有斷絕；百萬億種隨順音，讚歎並稱揚見佛之行；百萬億種甚深法音，讚歎一切法無礙智所相應之理；百萬億種廣大音，那聲音充滿一切佛剎；百萬億種無礙清淨音，隨著聽者的心之所樂，都使他們歡喜；百萬億種不住三界音，使聽到的人深入法性；百萬億種歡喜音，使聽到的人心中沒有障礙，深深地信受恭敬；百萬億種佛境界音，隨著所發出的聲音，都能夠開示一切法義；百萬億種陀羅尼音（陀羅尼義為總持），善於宣說一切法句的差別，決斷了達如來的祕密之藏；百萬億種一切法音，那聲音和暢，能與眾樂克諧相應。
廣前殊特（澄觀科）：見座而得益的三十九句
有百萬億初發心菩薩，才一見到這座位，就加倍增長一切智之心；百萬億治地菩薩，心地清淨而歡喜；百萬億修行菩薩，悟解清淨；百萬億生貴菩薩，安住於殊勝的志樂；百萬億方便具足菩薩，生起大乘之行；百萬億正心住菩薩，勤修一切菩薩道；百萬億不退菩薩，清淨地修一切菩薩地；百萬億童真菩薩，得到一切菩薩三昧的光明；百萬億法王子菩薩，進入不思議的諸佛境界；百萬億灌頂菩薩，能夠顯現無量如來的十力（以上十位即十住之名）。
百萬億菩薩，得到自在的神通；百萬億菩薩，生起清淨的解；百萬億菩薩，心中生起愛樂；百萬億菩薩，深信而不可壞；百萬億菩薩，勢力廣大；百萬億菩薩，名稱增長；百萬億菩薩，演說法義，使智決定；百萬億菩薩，正念不散亂；百萬億菩薩，生起決定的智；百萬億菩薩，得到聞持之力，能持一切佛法；百萬億菩薩，出生無量廣大的覺解；百萬億菩薩，安住於信根。
百萬億菩薩，得到檀波羅蜜（布施到彼岸），能夠一切都施捨；百萬億菩薩，得到尸波羅蜜（持戒到彼岸），具足持守眾戒；百萬億菩薩，得到忍波羅蜜，心不妄動，全都能夠忍受一切佛法；百萬億菩薩，得到精進波羅蜜，能行無量的出離精進；百萬億菩薩，得到禪波羅蜜，具足無量的禪定光明；百萬億菩薩，得到般若波羅蜜（智慧到彼岸），智慧的光明能夠普遍照耀；百萬億菩薩，成就大願，全都清淨；百萬億菩薩，得到智慧之燈，明照法門；百萬億菩薩，被十方諸佛的法光所照；百萬億菩薩，周遍十方，演說離癡之法。
百萬億菩薩，普遍進入一切諸佛的剎土；百萬億菩薩，法身隨即到達一切佛國；百萬億菩薩，得到佛的音聲，能夠廣為開悟眾生；百萬億菩薩，得到出生一切智的方便；百萬億菩薩，得到成就一切法門；百萬億菩薩，成就法智，猶如寶幢，能夠普遍顯示一切佛法；百萬億菩薩，能夠全都示現如來的境界。
諸天恭敬（澄觀科）：八部人天三業設敬的十七句
百萬億位諸天王，恭敬禮拜；百萬億位龍王，諦觀而不厭；百萬億位夜叉王，在頭頂上合掌；百萬億位乾闥婆王，生起清淨的信心；百萬億位阿脩羅王，斷除憍慢之意；百萬億位迦樓羅王，口中銜著繒帶；百萬億位緊那羅王，歡喜踊躍；百萬億位摩睺羅伽王，歡喜瞻仰（以上八部）；百萬億位世主，稽首作禮；百萬億位忉利天王，瞻仰而不瞬目；百萬億位夜摩天王，歡喜讚歎；百萬億位兜率天王，全身伏地作禮；百萬億位化樂天王，以頭頂禮敬；百萬億位他化天王，恭敬合掌；百萬億位梵天王，一心觀察；百萬億位摩醯首羅天王，恭敬供養；百萬億位菩薩，發聲讚歎。
諸天敬養（澄觀科）：二十六句
百萬億位天女，專心供養；百萬億位同願天，踊躍歡喜；百萬億位往昔同住天，以妙好的聲音稱讚；百萬億位梵身天，全身伏地敬禮；百萬億位梵輔天，在頭頂上合掌；百萬億位梵眾天，圍繞侍衛；百萬億位大梵天，讚歎稱揚無量的功德；百萬億位光天，五體投地；百萬億位少光天，宣揚讚歎佛世難以值遇；百萬億位無量光天，遙向佛禮拜；百萬億位光音天，讚歎如來甚難得見；百萬億位淨天，與宮殿一同前來到這裡；百萬億位少淨天，以清淨心稽首作禮；百萬億位無量淨天，願意見佛，投身而下；百萬億位遍淨天，恭敬尊重，親近供養；百萬億位廣天，憶念往昔的善根；百萬億位少廣天，對如來生起希有之想；百萬億位無量廣天，決定尊重，生起種種善業；百萬億位廣果天，曲身恭敬；百萬億位無煩天，信根堅固，恭敬禮拜；百萬億位無熱天，合掌念佛，心情沒有厭足；百萬億位善見天，以頭面作禮；百萬億位善現天，念著要供養佛，心無懈怠停歇；百萬億位阿迦尼吒天，恭敬頂禮；百萬億位種種天，都大歡喜，發聲讚歎；百萬億位諸天，各各善加思惟，而作莊嚴。
菩薩事供養（澄觀科）：十二句
百萬億位菩薩天，護持著佛的座，莊嚴不絕。百萬億位華手菩薩，降下一切華；百萬億位香手菩薩，降下一切香；百萬億位鬘手菩薩，降下一切鬘；百萬億位末香手菩薩，降下一切末香；百萬億位塗香手菩薩，降下一切塗香；百萬億位衣手菩薩，降下一切衣；百萬億位蓋手菩薩，降下一切蓋；百萬億位幢手菩薩，降下一切幢；百萬億位幡手菩薩，降下一切幡；百萬億位寶手菩薩，降下一切寶；百萬億位莊嚴手菩薩，降下一切莊嚴具。
諸天身供養（澄觀科）：四句
百萬億位諸天子，從天宮出來，到座位的所在；百萬億位諸天子，以清淨的信心，連同宮殿一起前來；百萬億位生貴天子，以身體托持著座；百萬億位灌頂天子，舉起全身托持著座。
菩薩修法供養（澄觀科）：十句
百萬億位思惟菩薩，恭敬思惟；百萬億位生貴菩薩，發起清淨心；百萬億位菩薩，諸根悅樂；百萬億位菩薩，深心清淨；百萬億位菩薩，信解清淨；百萬億位菩薩，諸業清淨；百萬億位菩薩，受生自在；百萬億位菩薩，法光照耀；百萬億位菩薩，成就於地（菩薩地）；百萬億位菩薩，善能教化一切眾生。
廣前因相（澄觀科）：十句明座之所由
這座位是百萬億善根所生的，是百萬億諸佛所護持的，是百萬億福德所圓滿的，是百萬億殊勝心所清淨的，是百萬億大願所嚴潔的，是百萬億善行所生起的，是百萬億善法所堅固的，是百萬億神力所示現的，是百萬億功德所成就的，是以百萬億讚歎之法而加以讚歎的。
結通十方（澄觀科）：一切世界的兜率天王悉皆同等
像這個世界的兜率天王，為了如來而敷置高座那樣；一切世界的兜率天王，也都為了佛而這樣地敷座、這樣地莊嚴、這樣地儀則、這樣地信樂、這樣地心淨、這樣地欣樂、這樣地喜悅、這樣地尊重、這樣地生起希有之想、這樣地踊躍、這樣地渴仰，全都同等。
迎佛興供（澄觀科）：天王率天子奉迎，以清淨心雨十種雲
那時，兜率天王為如來敷置座位完畢，心中生起尊重，與十萬億阿僧祇兜率天子一同奉迎如來；他們以清淨心，降下阿僧祇色華雲，降下不思議色香雲，降下種種色鬘雲，降下廣大清淨栴檀雲，降下無量種種蓋雲，降下細妙天衣雲，降下無邊眾妙寶雲，降下天莊嚴具雲，降下無量種種燒香雲，降下一切栴檀沈水堅固末香雲。
那些天子眾各各從自己身上出現這些雲的時候，百千億阿僧祇兜率天子，以及其餘在會的諸天子，心中大為歡喜，恭敬頂禮；阿僧祇天女，踊躍欣慕，諦觀著如來。兜率宮中不可說的諸菩薩眾，住在虛空之中，精勤一心，以超過諸天的種種供養器具供養於佛，恭敬作禮。阿僧祇的音樂一時同奏。
見佛興供（澄觀科）：三力見佛，同興念言
那時，因為如來威神力的緣故、因為往昔善根之所流注的緣故、因為不可思議自在力的緣故，兜率宮中一切諸天以及諸天女，都遠遠地見到佛，如同正對眼前，一同興起這樣的念頭：「如來出世難以值遇，我今天得以見到這位具足一切智、對於法沒有障礙的正等覺者。」
他們這樣思惟、這樣觀察，與諸大眾集會全都同時奉迎如來；各各以天衣盛著一切華，盛著一切香，盛著一切寶，盛著一切莊嚴具，盛著一切天栴檀末香，盛著一切天沈水末香，盛著一切天妙寶末香，盛著一切天香華，盛著一切天曼陀羅華，全都用來奉散，供養於佛。
起心雨供（澄觀科）：十句起心而以供嚴空
百千億那由他阿僧祇兜率陀天子，住在虛空之中，都在佛的所在生起智慧境界之心，燒起一切香，香氣成雲而莊嚴虛空；又在佛的所在生起歡喜心，降下一切天華雲而莊嚴虛空；又在佛的所在生起尊重心，降下一切天蓋雲而莊嚴虛空；又在佛的所在生起供養心，散布一切天鬘雲而莊嚴虛空；又在佛的所在生起信解心，布設阿僧祇金網而彌覆虛空，一切寶鈴常常發出妙音；又在佛的所在生起最勝福田之心，以阿僧祇的帳莊嚴虛空，降下一切瓔珞雲，沒有斷絕；又在佛的所在生起深信心，以阿僧祇的諸天宮殿莊嚴虛空，一切天樂發出微妙的音；又在佛的所在生起最勝難遇之心，以阿僧祇種種色的天衣雲莊嚴虛空，降下無可比擬的種種妙衣；又在佛的所在生起無量歡喜踊躍之心，以阿僧祇的諸天寶冠莊嚴虛空，降下無量天冠，廣大而成雲；又在佛的所在生起歡喜心，以阿僧祇種種色的寶莊嚴虛空，降下一切瓔珞雲，沒有斷絕。
雜申供養（澄觀科）：九句
百千億那由他阿僧祇天子，都在佛的所在生起淨信心，散布無數種種色的天華，燃起無數種種色的天香，供養如來；又在佛的所在生起大莊嚴變化之心，拿著無數種種色的天栴檀末香，奉散給如來；又在佛的所在生起歡喜踊躍之心，拿著無數種種色的蓋，隨逐著如來；又在佛的所在生起增上心，拿著無數種種色的天寶衣，敷布在道路上，供養如來；又在佛的所在生起清淨心，拿著無數種種色的天寶幢，奉迎如來；又在佛的所在生起增上歡喜心，拿著無數種種色的天莊嚴具，供養如來；又在佛的所在生起不壞的信心，拿著無數天寶鬘，供養如來；又在佛的所在生起無比歡喜心，拿著無數種種色的天寶幡，供養如來。百千億那由他阿僧祇諸天子，以調順寂靜而無放逸之心，拿著無數種種色的天樂，發出妙音聲，供養如來。
菩薩興供（澄觀科）：行成依報之供
百千億那由他不可說先前住在兜率宮的諸菩薩眾，以從超過三界之法所生的、離諸煩惱之行所生的、周遍無礙之心所生的、甚深方便之法所生的、無量廣大之智所生的、堅固清淨的信所增長的不思議善根所生的、起於阿僧祇善巧變化所成就的、供養佛之心所顯現的、無作法門所印可的，超過諸天的種種供養器具，供養於佛；
又以從波羅蜜所生的一切寶蓋，於一切佛境界的清淨解所生的一切華帳，無生法忍所生的一切衣，入金剛法無礙之心所生的一切鈴網，解一切法如幻之心所生的一切堅固香，周遍一切佛境界如來座之心所生的一切佛眾寶妙座，供養佛不懈之心所生的一切寶幢，解諸法如夢的歡喜心所生的佛所住的一切寶宮殿，無著善根與無生善根所生的一切寶蓮華雲、一切堅固香雲、一切無邊色華雲、一切種種色妙衣雲、一切無邊清淨栴檀香雲、一切妙莊嚴寶蓋雲、一切燒香雲、一切妙鬘雲、一切清淨莊嚴具雲，全都遍滿法界，以超過諸天的供養之具，供養於佛。
身出正報供（澄觀科）：一一身各出不可說菩薩
那些菩薩每一位的身上，各各出現不可說百千億那由他的菩薩，全都充滿法界、虛空界，他們的心等同於三世諸佛，以從無顛倒之法所起，被無量如來之力所加持，開示眾生安隱之道，具足不可說的名、味、句（能詮之三），普遍進入無量之法，於一切陀羅尼種之中生出不可窮盡的辯才之藏，心中沒有畏懼，生起大歡喜，以不可說無量無盡的如實讚歎之法，讚歎如來，沒有厭足。
覩佛勝德（澄觀科）：見於如來、應、正等覺，不可思議人中之雄
那時，一切諸天以及諸菩薩眾，見到如來、應（應受供養者）、正等覺——不可思議的人中之雄。
他的身無量，不可稱數；顯現不思議的種種神變，使無數眾生心大歡喜；普遍周遍於一切虛空界、一切法界，以佛的莊嚴而作莊嚴；使一切眾生安住善根，示現無量諸佛的神力，超過一切的語言之道，為諸大菩薩所共同欽敬；隨著所應教化的，都使他們歡喜；安住在諸佛廣大之身，功德善根全都已經清淨；色相第一，沒有能夠映奪的；智慧的境界不可窮盡，由無可比擬的三昧所出生。
他的身沒有邊際，遍住在一切眾生的身中，使無量眾生都大歡喜，使一切智的種性不斷絕；安住在諸佛究竟所住之處，生於三世諸佛之家；使不可數的眾生信解清淨，使一切菩薩智慧成就、諸根悅豫；法雲普遍覆蓋虛空法界，教化調伏而沒有遺漏；隨著眾生的心，都使他們滿足，使他們安住無分別智；出過一切眾生之上，獲得一切智，放出大光明，宿世的善根都使它顯現；普遍使一切眾生發起廣大之心，使一切眾生安住普賢不可壞之智。
他遍住在一切眾生的國土，從不退轉的正法之中出生，安住於一切平等法界，明了眾生心之所宜，顯現不可說不可說種種差別的如來之身，不是世間言辭所能歎盡；能夠使一切眾生常常思念佛，充滿法界廣度群生；隨著初發心所要利益的，以法惠施給他們，使他們調伏，信解清淨；示現的色身不可思議，平等觀待眾生，心無所執著；安住於無礙之住，得到佛的十力，沒有障礙；心常寂定，未曾散亂；安住一切智，善能開演種種文句真實的義理，能夠全都深入無邊的智海，出生無量的功德慧藏；恆常以佛日普照法界，隨著本願之力常現而不隱沒；恆常安住法界，住在佛之所住，沒有變異；對於我、我所都無所執著，安住出世之法，不被世法所染。
他在一切世間建立智慧之幢，那智廣大，超過世間，無所染著；拔濟諸眾生使他們出離淤泥，安置在最上的智慧之地，所有的福德饒益眾生而沒有窮盡；了知一切菩薩的智慧，信向決定，當來成就正覺；以大慈悲，顯現不可說無量佛身種種莊嚴；以妙音聲，演說無量之法，隨著眾生的心意，都使他們滿足；於過去、未來、現在，心常清淨，使諸眾生不執著境界；恆常為一切諸菩薩授記，使他們都進入佛的種性，生在佛家，得到佛的灌頂；常常遊化十方，未曾休息，而對於一切無所樂著；法界佛剎全都能夠遍往，諸眾生的心沒有不了知的；所有的福德，離世而清淨；不住生死，而在世間如影一般普遍顯現；以智慧之月普照法界，了達一切都無所得；恆常以智慧，知道諸世間如幻、如影、如夢、如化，一切都以心為自性，如是而安住；隨著諸眾生的業報不同、心樂差別、諸根各異，而顯現佛身。
如來恆常以無數眾生作為所緣，為他們說世間都從緣起，知道諸法之相全都無相，唯是一相智慧之本；要使眾生離開種種相的執著，示現一切世間的性與相而行於世間，為他們開示無上菩提；為了要救護一切眾生，出現世間開示佛道，使他們得以見到如來的身相，攀緣憶念，勤加修習；除滅世間煩惱之相，修菩提行，心不散動，於大乘門都得圓滿，成就一切諸佛的義利，全都能夠觀察眾生的善根而不壞滅清淨的業報；智慧明了，普遍進入三世，永遠離開一切世間的分別；放出光明之網普照十方，一切世界沒有不充滿的；色身妙好，見到的人不生厭離；以大功德智慧神通，出生種種菩薩的諸行；諸根的境界，自在圓滿；作諸佛事，作完便隱沒；善能開示過去、現在、未來一切智之道，為諸菩薩普降無量陀羅尼之雨，使他們發起廣大的欲樂，受持修習，成就一切諸佛的功德。
他以圓滿熾盛無邊的妙色莊嚴自身，一切世間沒有不現見的；永離一切障礙之法，對於一切法真實的義理已經得到清淨，對於功德之法而得自在；作大法王，如日普照；作世間的福田，具足大威德；於一切世間普遍顯現化身，放出智慧之光，都使他們開悟；要使眾生知道佛具足無邊功德，以無礙的繒帶繫頂受位，隨順世間方便開導；以智慧之手安慰眾生，作大醫王善於療治眾病，一切世間無量國土全都能夠遍往，未曾休息；清淨的慧眼離開種種障翳，全都能夠明見；對於作不善惡業的眾生，種種地調伏，使他們入道；善於取捨時宜，沒有休息；如果諸眾生生起平等心，就為他們化現平等的業報，隨著他們的心樂，隨著他們的業果，為他們顯現佛身種種神變，而為他們說法，使他們悟解，得到法的智慧，心大歡喜，諸根踊躍，見到無量佛，生起深重的信，生起種種善根，永不退轉；一切眾生隨著業所繫縛而長眠於生死，如來出世能夠覺悟他們，安慰他們的心，使他們沒有憂怖；如果有得以見佛的，都使他們證入無依義智，智慧善巧，了達境界莊嚴妙好，沒有能夠映奪的；智之山與法之芽，全都已經清淨；或者顯現菩薩，或者顯現佛身，使諸眾生到達沒有患難之地；由無數功德所莊嚴，業行所成而顯現於世間；一切諸佛的莊嚴清淨，沒有不是以一切智之業所成就的；常守本願，不捨世間，作諸眾生堅固的善友；清淨第一，離垢的光明，使一切眾生都得以現見；六趣眾生無量無邊，佛以神力常常隨逐而不捨；如果有往昔同種善根的，都使他們清淨；而對於六趣一切眾生不捨本願，沒有欺誑，全都以善法方便攝取，使他們修習清淨之業，摧破一切諸魔的鬪諍，從無礙之際出生廣大之力，最勝的日藏沒有障礙；於清淨心的境界而現影像，一切世間沒有不覩見的，以種種法廣泛施予眾生；佛是無邊光明之藏，諸力與智慧全都圓滿；恆常以大光普照眾生，隨著他們的所願，都使他們滿足，離開種種怨敵，作上等的福田，為一切眾生所共同依怙；凡是有所施予，都使他們清淨；修習少許善行，領受無量之福，都使他們得以進入無盡的智地；為一切眾生種植善根、淨心之主，為一切眾生發生福德最上的良田；智慧甚深，方便善巧，能夠救度一切三惡道的苦。
他們就這樣信解、這樣觀察、這樣進入智慧的深淵、這樣游於功德之海、這樣普遍到達虛空的智慧、這樣了知眾生的福田、這樣正念現前觀察、這樣觀佛的諸業相好、這樣觀佛普現世間、這樣觀佛的神通自在。
見佛光用（澄觀科）：毛孔放光，大眾咸見
那時，那些大眾見到如來的身上，每一個毛孔都出現百千億那由他阿僧祇的光明，每一道光明都有阿僧祇的色、阿僧祇的清淨、阿僧祇的照明，使阿僧祇的眾生觀察、阿僧祇的眾生歡喜、阿僧祇的眾生快樂、阿僧祇的眾生深信增長、阿僧祇的眾生志樂清淨、阿僧祇的眾生諸根清涼、阿僧祇的眾生恭敬尊重。
那時，大眾都見到佛身放出百千億那由他不思議的大光明，每一道光明都有不思議的色、不思議的光，照徹不思議的無邊法界。以佛的神力，發出大妙音；那音演暢百千億那由他不思議的讚頌，超過諸世間所有的言辭，是出世善根所成就的。
又顯現百千億那由他不思議的微妙莊嚴，在百千億那由他不思議劫之中歎不可盡，都是如來無盡自在所出生的。又顯現不可說諸佛如來出興於世，使諸眾生進入智慧之門，理解甚深的義理。又顯現不可說諸佛如來所有的變化，窮盡法界、虛空界，使一切世間平等清淨。這樣的種種，都是從如來所住的無障礙一切智所生，也是從如來所修行的不思議勝德所生。
又顯現百千億那由他不思議的妙寶光焰，是從往昔大願善根所生起的：因為曾經供養無量如來，修清淨行而無放逸的緣故，因為薩婆若心（一切智之心）沒有障礙所生善根的緣故，為了顯示如來之力廣大周遍的緣故，為了斷除一切眾生的疑的緣故，為了使他們都得以見到如來的緣故，為了使無量眾生安住善根的緣故，為了顯示如來的神通之力沒有能映奪的緣故，為了要使眾生普遍得以進入究竟之海的緣故，為了使一切諸佛國土的菩薩大眾都來集會的緣故，為了要開示不可思議的佛法門的緣故。
現勝德意（澄觀科）：如來大悲普覆，欲令眾生信而增長
那時，如來的大悲普遍覆蓋，顯示一切智所有的莊嚴，要使不可說百千億那由他阿僧祇世界之中的眾生，未信的令他們信，已信的令他們增長，已增長的令他們清淨，已清淨的令他們成熟，已成熟的令他們心得調伏；
觀察甚深之法，具足無量的智慧光明，發生無量廣大之心，薩婆若心沒有退轉；不違法性，不怖畏實際，證得真實之理，滿足一切波羅蜜之行，出世的善根全都清淨；猶如普賢，得佛的自在，離開魔的境界，進入諸佛的境界，了知深法，獲得難思之智，大乘的誓願永不退轉；常見諸佛，未曾捨離；成就證智，證得無量之法，具足無邊福德藏之力，發歡喜心而進入無疑之地；離惡清淨，依止一切智，見法不動，得以進入一切菩薩的眾會，常常生在三世諸如來之家。
現嚴之因（澄觀科）：十七句明所以現此莊嚴
世尊所顯現的這樣的莊嚴，都是過去先前所積集的善根所成的：為了要調伏諸眾生的緣故，為了開示如來的大威德的緣故，為了照明無礙的智慧藏的緣故，為了示現如來無邊勝德極其熾然的緣故，為了顯示如來不可思議的大神變的緣故，為了以神通之力於一切趣顯現佛身的緣故，為了示現如來的神通變化沒有邊際的緣故，為了本來所立的志願全都成滿的緣故，為了顯示如來勇猛的智慧能夠遍往的緣故，為了於法自在而成法王的緣故，為了出生一切智慧之門的緣故，為了示現如來之身清淨的緣故，又為了顯現他的身最為殊妙的緣故，為了顯示證得三世諸佛平等之法的緣故，為了開示善根清淨之藏的緣故，為了顯示世間沒有能夠比擬的上妙之色的緣故，為了顯示具足十力之相而使見到的人沒有厭足的緣故，為了作世間之日而照三世的緣故。
這位自在法王的一切功德，都是從往昔的善根所現。一切菩薩，於一切劫之中稱揚讚說，也不可窮盡。
請佛處殿（澄觀科）：天王合掌三稱善來
那時，兜率陀天王為如來嚴辦了這樣的種種供具之後，與百千億那由他阿僧祇兜率天子一同向佛合掌，對佛說：
「善來啊世尊！善來啊善逝（好去而不再來受生者）！善來啊如來、應、正等覺！唯願您垂加哀愍，就住在這座宮殿裡吧！」
如來受請（澄觀科）：受天王請，入一切寶莊嚴殿
那時，世尊以佛的莊嚴而自作莊嚴，具足大威德；為了使一切眾生生起大歡喜的緣故，為了使一切菩薩發起深切的悟解的緣故，為了使一切兜率陀天子增益欲樂的緣故，為了使兜率陀天王供養承事而無厭足的緣故，為了使無量眾生緣念於佛而發心的緣故，為了使無量眾生種下見佛的善根福德而無窮盡的緣故，為了使他們常能發起清淨的信的緣故，為了使他們見佛供養而無所求的緣故，為了使他們所有的志願都清淨的緣故，為了使他們勤集善根而無懈息的緣故，為了使他們發大誓願求一切智的緣故，接受了天王的邀請，進入一切寶莊嚴殿。像這個世界一樣，十方所有的一切世界，也都是這樣。
入已現嚴（澄觀科）：殿中自然而有妙好莊嚴
那時，那一切寶莊嚴殿，自然而然有了妙好的莊嚴，超過諸天的莊嚴之上：一切寶網周迴彌覆著，普遍降下一切上妙寶雲，普遍降下一切莊嚴具雲，普遍降下一切寶衣雲，普遍降下一切栴檀香雲，普遍降下一切堅固香雲，普遍降下一切寶莊嚴蓋雲，普遍降下不可思議華聚雲，普遍發出不可思議的妓樂音聲，讚揚如來的一切種智，全都與妙法互相應合。這樣的一切諸供養具，全都超過諸天的供養之上。
天王獲益（澄觀科）：妓樂熾然不息，而心無動亂
那時，兜率宮中，妓樂與歌讚熾然不息；以佛的神力，使兜率天王心中沒有動亂，往昔的善根都得圓滿，無量的善法更加堅固，增長清淨的信，起大精進，生大歡喜，淨其深心的志樂，發起菩提心，念法而不間斷，總持而不忘失。
承力偈讚（澄觀科）：憶念過去佛所所種善根而說頌
那時，兜率陀天王承著佛的威力，隨即自行憶念過去在諸佛之處所種下的善根，而說出這樣的偈頌：
「往昔有一位如來名叫無礙月，在種種吉祥之中最為殊勝； 他曾經進入這座莊嚴殿，所以這個地方最為吉祥。
「往昔有一位如來名叫廣智，在種種吉祥之中最為殊勝； 他曾經進入這座金色殿，所以這個地方最為吉祥。
「往昔有一位如來名叫普眼，在種種吉祥之中最為殊勝； 他曾經進入這座蓮華殿，所以這個地方最為吉祥。
「往昔有一位如來號為珊瑚，在種種吉祥之中最為殊勝； 他曾經進入這座寶藏殿，所以這個地方最為吉祥。
「往昔有一位如來名叫論師子，在種種吉祥之中最為殊勝； 他曾經進入這座山王殿，所以這個地方最為吉祥。
「往昔有一位如來名叫日照，在種種吉祥之中最為殊勝； 他曾經進入這座眾華殿，所以這個地方最為吉祥。
「往昔有一位佛號為無邊光，在種種吉祥之中最為殊勝； 他曾經進入這座樹嚴殿，所以這個地方最為吉祥。
「往昔有一位如來名叫法幢，在種種吉祥之中最為殊勝； 他曾經進入這座寶宮殿，所以這個地方最為吉祥。
「往昔有一位如來名叫智燈，在種種吉祥之中最為殊勝； 他曾經進入這座香山殿，所以這個地方最為吉祥。
「往昔有一位佛號為功德光，在種種吉祥之中最為殊勝； 他曾經進入這座摩尼殿，所以這個地方最為吉祥。」
結通十方：十方一切兜率天王也都同樣讚歎
像這個世界的兜率天王，承著佛的神力以偈頌讚歎過去諸佛那樣；十方一切諸世界之中的兜率天王，也都是這樣讚歎佛的功德。
如來就坐（澄觀科）：於摩尼寶藏師子座上結跏趺坐
那時，世尊在一切寶莊嚴殿的摩尼寶藏師子座上，結跏趺坐（雙足交盤而坐），法身清淨，妙用自在，與三世的佛同一境界；安住一切智，與一切佛同入一性；佛眼明了，見一切法都沒有障礙；有大威力，普遍遊化法界而未曾休息；具足大神通，隨著有可教化的眾生之處，都能夠遍往；以一切諸佛無礙的莊嚴而莊嚴自身，善知其時，為大眾說法；不可說的諸菩薩眾，各各從他方種種國土而共同前來集會；眾會清淨，法身無二，沒有所依止，而能夠自在，起佛身之行。
殿中供具（澄觀科）：坐此座已，自然而有出過諸天之供
坐上這座位之後，在那殿中自然而然有了無量無數殊特妙好、超過諸天的供養之具，就是：華鬘、衣服、塗香、末香、寶蓋、幢幡、妓樂、歌讚。這樣的種種事，一一都不可稱數。他們以廣大之心恭敬尊重，供養於佛；十方一切的兜率陀天，也都是這樣。
The whole assembly manifesting at once (Chengguan's outline): in each and every Jambudvīpa of the ten directions the Tathāgata is seen seated beneath the tree
At that time, because of the spiritual power of the Buddha, in all the worlds of the ten directions, within each and every Jambudvīpa of the four continents, the Tathāgata was seen seated beneath the tree of awakening; in each place there were bodhisattvas who, upheld by the Buddha's spiritual power, expounded the meaning of the Dharma; and there was not one of them that did not take itself to be facing the Buddha constantly.
Ascending without leaving (Chengguan's outline): not leaving from beneath this tree of awakening, nor the summit of Sumeru, nor the palace of the Yāma Heaven, and yet going to the Tuṣita Heaven
At that time the World-Honored One, again by his spiritual power, did not leave from beneath this tree of awakening, nor the summit of Mount Sumeru, nor the palace of the Yāma Heaven, and yet he had already gone to that great hall in the Tuṣita Heaven adorned with all wondrous jewels.
Seeing the Buddha and adorning the place (Chengguan's outline): the heaven-king sees the Buddha coming from afar and spreads out a lion seat of the Maṇi Treasury
At that time the king of the Tuṣita Heaven saw from afar the Buddha coming, and thereupon spread out upon the hall a lion seat of the Maṇi Treasury (a seat made with maṇi jewels for its treasury, taking its sense from the fearlessness of the lion).
That lion seat was gathered and formed out of every kind of wondrous jewel of the heavens; it was what the roots of goodness cultivated in the past had brought about; it was what the spiritual power of all the Tathāgatas made manifest; it was born of the roots of goodness of measureless hundreds of thousands of koṭis of nayutas and asaṃkhyeyas (all of these are names of exceedingly great numbers); it arose from the pure Dharma of all the Tathāgatas; it was adorned and polished bright by the power of boundless merit. It is the fruit that pure deeds bring about, and it cannot be marred or destroyed; those who look upon it give rise to gladness and love, and there is no time at which they have their fill of it; it is a dharma that transcends the world, and is undefiled by the world; all sentient beings come and observe it, and not one of them is able to exhaust its wondrous beauty.
The adornment of the body of the seat (Chengguan's outline): tiers of steps, nets of gold, hangings, canopies, and jeweled garments
There were a million koṭis of tiers of steps, encircling it round about; a million koṭis of nets of gold, a million koṭis of flower hangings, a million koṭis of jeweled hangings, a million koṭis of garland hangings (hangings knotted out of flower-garlands), and a million koṭis of fragrance hangings, spread out above it; flower-garlands hung down, and their fragrance perfumed everything; a million koṭis of flower canopies, a million koṭis of garland canopies, and a million koṭis of jeweled canopies, held up by the gods and ranged in rows on the four sides; and a million koṭis of jeweled garments, spread out upon it.
Further adorning with pavilions (Chengguan's outline): pavilions and nets
A million koṭis of pavilions, adorned with shining splendor; a million koṭis of maṇi nets and a million koṭis of jeweled nets, spread out and covering it above; a million koṭis of nets of jeweled necklaces, hanging down on the four sides; a million koṭis of nets of adornments (nets knotted out of the implements used for adorning), a million koṭis of nets of canopies, a million koṭis of nets of garments, and a million koṭis of nets of jeweled hangings, spread out above it; a million koṭis of nets of jeweled lotus flowers, opening out in flourishing splendor; and a million koṭis of nets of jeweled fragrance, whose scent was wondrous, meeting and gladdening the hearts of all.
The adornment of hangings (Chengguan's outline · his particular explanation of twelve phrases): the several hangings and the jeweled flowers
A million koṭis of hangings with jeweled bells, those bells stirring faintly and sending forth a harmonious and refined sound; a million koṭis of hangings of sandalwood jewels, their fragrance perfuming everything; a million koṭis of hangings of jeweled flowers, those flowers opening out in flourishing splendor; a million koṭis of hangings of garments of every wondrous color, such as are rare in the world; a million koṭis of bodhisattva hangings, a million koṭis of hangings of mingled colors, a million koṭis of hangings of true gold, a million koṭis of hangings of lapis lazuli, and a million koṭis of hangings of jewels of every kind, all of them spread out above it; a million koṭis of hangings of all jewels, adorned with great maṇi jewels; a million koṭis of wondrous jeweled flowers, polishing and setting it off round about; and a million koṭis of bimba hangings (bimba means the substance that bears an image, for upon such hangings the images of outer things can appear), set among the rest with surpassing wonder.
Adorning the body of the seat (Chengguan's outline · his particular explanation of nine phrases): garlands, fragrances, necklaces, and figured silks
A million koṭis of jeweled garlands and a million koṭis of fragrant garlands, hanging down on the four sides; a million koṭis of portions of the firm fragrance of the heavens, that fragrance perfuming everything; a million koṭis of necklaces of the adornments of the heavens, a million koṭis of necklaces of jeweled flowers, a million koṭis of necklaces of excellent treasury jewels, a million koṭis of necklaces of maṇi jewels, and a million koṭis of necklaces of ocean maṇi jewels, adorning the body of the seat; and a million koṭis of bolts of wondrous jeweled figured silk, used as hanging bands.
Wondrous jewels made into doors and windows (Chengguan's outline): the seventeen phrases from “Indra adamantine jewels” onward
A million koṭis of Indra adamantine jewels, a million koṭis of sovereign maṇi jewels, and a million koṭis of treasuries of true gold of wondrous color, used as the ornament that sets them apart; a million koṭis of Vairocana maṇi jewels and a million koṭis of Indra maṇi jewels, shining with radiance; a million koṭis of firm maṇi jewels of the heavens, used to make the windows; a million koṭis of maṇi jewels of pure merit, displaying and setting forth wondrous colors; a million koṭis of jewels of the pure and wondrous treasury, used to make the door-leaves (the panels of a door); a million koṭis of half-moon jewels most excellent in the world, a million koṭis of maṇi jewels of the treasury free of defilement, and a million koṭis of lion-faced maṇi jewels, adorning it in alternation; a million koṭis of mind-king maṇi jewels, granting according to the wish whatever is sought; a million koṭis of jāmbūnada maṇi jewels, a million koṭis of maṇi jewels of the pure treasury, and a million koṭis of imperial-banner maṇi jewels, all of them sending forth light and spreading out to cover it above; and a million koṭis of maṇi jewels of the silver treasury and a million koṭis of Sumeru-banner maṇi jewels, adorning its treasury.
The adornment of necklaces hanging down round about (Chengguan's outline): twelve phrases of necklaces
A million koṭis of pearl necklaces, a million koṭis of lapis lazuli necklaces, a million koṭis of necklaces of red-colored jewels, a million koṭis of maṇi necklaces, a million koṭis of necklaces of jeweled radiance, a million koṭis of necklaces of maṇi jewels of every kind of treasury, a million koṭis of necklaces of red pearls most delightful to behold, a million koṭis of necklaces of maṇi jewels of the treasury of boundless colors and marks, a million koṭis of necklaces of utterly pure and incomparable jewels, and a million koṭis of necklaces of maṇi jewels of surpassing radiance, hanging down and spread out round about, serving as adornment; a million koṭis of maṇi bodies, adorning it with surpassing wonder; and a million koṭis of Indra jewels of wondrous color.
The adornment of fragrances (Chengguan's outline): sixteen phrases of the several fragrances
A million koṭis of portions of black sandalwood fragrance, a million koṭis of portions of the fragrance of inconceivable realms, a million koṭis of portions of the wondrous fragrance of the ten directions, a million koṭis of portions of the most excellent fragrance, and a million koṭis of portions of the fragrance most delightful and lovable, all of them sending forth their scent and perfuming the ten directions everywhere; a million koṭis of portions of bimbara fragrance, spreading everywhere throughout the ten directions; a million koṭis of portions of pure-light fragrance, perfuming sentient beings everywhere; a million koṭis of portions of the fragrance of boundless colors of every kind, perfuming everywhere the lands of all the buddhas and never ceasing; a million koṭis of portions of unguent fragrance (fragrance for smearing upon the body), a million koṭis of portions of perfuming fragrance, and a million koṭis of portions of incense fragrance, their scent rising and perfuming everything everywhere; a million koṭis of portions of the lotus-treasury aloeswood fragrance, sending forth a great sound; a million koṭis of portions of the fragrance of playful delight, able to turn the hearts of all; a million koṭis of portions of aruṇa fragrance (aruṇa means the color red), its scent perfuming everywhere and its savor sweet; and a million koṭis of portions of the fragrance able to awaken, everywhere pervading all things and causing the faculties of those who smell it to become still.
There were, further, a million koṭis of portions of the fragrance of the king of incomparable fragrances, adorning it in every kind of way.
Raining down clouds as adornment (Chengguan's outline): twenty phrases of raining clouds
There rained down a million koṭis of layers of clouds of heavenly flowers; there rained down a million koṭis of layers of clouds of heavenly fragrance; there rained down a million koṭis of layers of clouds of heavenly powdered fragrance (fragrance ground into powder); there rained down a million koṭis of layers of clouds of heavenly kusuma flowers; there rained down a million koṭis of layers of clouds of heavenly padma flowers; there rained down a million koṭis of layers of clouds of heavenly utpala flowers; there rained down a million koṭis of layers of clouds of heavenly kumuda flowers; there rained down a million koṭis of layers of clouds of heavenly puṇḍarīka flowers (these five are all names of heavenly flowers); there rained down a million koṭis of layers of clouds of heavenly mandāra flowers; there rained down a million koṭis of layers of clouds of all heavenly flowers; there rained down a million koṭis of layers of clouds of heavenly garments; there rained down a million koṭis of layers of clouds of maṇi jewels; there rained down a million koṭis of layers of clouds of heavenly canopies; there rained down a million koṭis of layers of clouds of heavenly pennants; there rained down a million koṭis of layers of clouds of heavenly crowns; there rained down a million koṭis of layers of clouds of heavenly adornments; there rained down a million koṭis of layers of clouds of heavenly jeweled garlands; there rained down a million koṭis of layers of clouds of heavenly jeweled necklaces; there rained down a million koṭis of layers of clouds of heavenly sandalwood fragrance; and there rained down a million koṭis of layers of clouds of heavenly aloeswood fragrance.
The adornment on the four sides outside the seat (Chengguan's outline): forty-eight phrases
They set up a million koṭis of jeweled banner-poles, hung a million koṭis of jeweled pennants, let down a million koṭis of jeweled silk streamers, lit a million koṭis of censers, spread out a million koṭis of jeweled garlands, held up a million koṭis of jeweled fans, and carried a million koṭis of jeweled whisks. They hung a million koṭis of nets of jeweled bells, which, stirred by a faint breeze, sent forth a subtle and wondrous sound; a million koṭis of jeweled balustrades encircled it round about; a million koṭis of jeweled tāla trees stood ranged in order; a million koṭis of windows of wondrous jewels were splendidly adorned; a million koṭis of jeweled trees let down their shade round about; a million koṭis of jeweled pavilions stretched broad and were splendidly ornamented; a million koṭis of jeweled gateways hung with necklaces spread down; a million koṭis of golden bells sent forth a subtle and wondrous sound; a million koṭis of necklaces bearing the mark of good fortune hung down in purity; a million koṭis of jeweled svastikas (jewels of the auspicious mark, shaped like the graph for “myriad”) were able to take away every kind of evil; a million koṭis of golden treasuries were woven with threads of gold; a million koṭis of jeweled canopies, with poles of every kind of jewel, were held up and ranged in rows; a million koṭis of nets of every jeweled adornment adorned it in alternation; a million koṭis of jewels of radiance sent forth every kind of light; a million koṭis of shafts of light shone everywhere; a million koṭis of sun-treasury wheels and a million koṭis of moon-treasury wheels were gathered and formed of measureless colored jewels; a million koṭis of flames of fragrance shone with a light that penetrated all; a million koṭis of lotus-treasuries opened out fresh and flourishing; a million koṭis of jeweled nets, a million koṭis of flower nets, and a million koṭis of fragrance nets spread out and covered it above; a million koṭis of heavenly jeweled garments, a million koṭis of heavenly garments of blue color, a million koṭis of heavenly garments of yellow color, a million koṭis of heavenly garments of red color, a million koṭis of heavenly garments of rare and wondrous color, a million koṭis of heavenly garments rare and wondrous, made of jewels of every kind, a million koṭis of garments perfumed with fragrances of every kind, a million koṭis of garments made of all jewels, and a million koṭis of fresh white garments were all skillfully spread out, and those who saw them all rejoiced. A million koṭis of heavenly bell-banners and a million koṭis of golden-net banners sent forth a subtle and wondrous sound; a million koṭis of heavenly silk banners were complete in every hue; a million koṭis of fragrance banners hung and spread nets of fragrance; a million koṭis of flower banners rained down all flowers; a million koṭis of heavenly garment banners hung and spread wondrous garments; a million koṭis of heavenly maṇi jewel banners were adorned with every kind of jewel; a million koṭis of heavenly adornment banners were set off with a multitude of implements; a million koṭis of heavenly garland banners had flower-garlands of every kind ranged in rows on the four sides; and a million koṭis of heavenly canopy banners, whose jeweled bells chimed together, so that those who heard them all rejoiced.
The adornment of the sounds of music (Chengguan's outline): ten phrases of heavenly music
A million koṭis of heavenly conches sent forth a subtle and wondrous sound; a million koṭis of heavenly drums sent forth a great sound; a million koṭis of heavenly harps sent forth a subtle and wondrous note; a million koṭis of heavenly moutuoluo drums (moutuoluo means the leading drum, which is struck first when the music of the heavens begins to play) sent forth a great and wondrous note; a million koṭis of heavenly assorted musics played all together at one time; a million koṭis of heavenly sovereign musics sent forth a subtle and wondrous sound, and that sound pervaded all the buddha-lands everywhere; a million koṭis of heavenly musics of transformation, whose sound was like an echo, answered all things everywhere; a million koṭis of heavenly drums, being stroked and struck, sent forth a wondrous note; a million koṭis of heavenly musics of according with the wish sounded of themselves, their measures in harmony one with another; and a million koṭis of heavenly assorted musics sent forth a subtle and wondrous sound and extinguished the afflictions of every kind.
The adornment of the sounds of the Dharma (Chengguan's outline): twenty phrases of the sounds of the Dharma
A million koṭis of sounds delighting the mind praised and made offerings; a million koṭis of vast sounds praised and served him; a million koṭis of profound sounds praised the practice; a million koṭis of manifold wondrous sounds praised the Buddha's deeds and their fruit; a million koṭis of subtle sounds praised the principle as it truly is; a million koṭis of unobstructed and true sounds praised the Buddha's original practice (what he practiced in the past); a million koṭis of pure sounds praised his making offerings to the buddhas in the past; a million koṭis of sounds of the gates of the Dharma praised the most excellent fearlessness of the buddhas; a million koṭis of measureless sounds praised the merit of the bodhisattvas as having no end; a million koṭis of sounds of the bodhisattva grounds praised and disclosed the practice that answers to all the grounds of the bodhisattva; a million koṭis of unbroken sounds praised the Buddha's merit as having no interruption; a million koṭis of sounds of according praised and extolled the practice of seeing the Buddha; a million koṭis of profound sounds of the Dharma praised the principle that answers to the unobstructed wisdom of all dharmas; a million koṭis of vast sounds filled all the buddha-lands with their sound; a million koṭis of unobstructed and pure sounds followed what the minds of the hearers delighted in and caused them all to rejoice; a million koṭis of sounds of not abiding in the three realms caused those who heard them to enter deeply into the nature of dharmas; a million koṭis of sounds of joy caused those who heard them to be without obstruction in their minds and to receive them in deep faith and reverence; a million koṭis of sounds of the Buddha's realm were such that, following whatever sound they sent forth, they were able to disclose the meaning of all dharmas; a million koṭis of dhāraṇī sounds (dhāraṇī means total retention) well proclaimed the distinctions among all the phrases of the Dharma and determined and penetrated the secret treasury of the Tathāgata; and a million koṭis of sounds of all dharmas were harmonious and flowing, able to accord with the delight of the multitude in perfect concord.
Expanding the surpassing distinction spoken of above (Chengguan's outline): the thirty-nine phrases on the benefit gained by seeing the seat
There were a million koṭis of bodhisattvas of the first arousing of the mind who, as soon as they saw this seat, redoubled and increased the mind of omniscience; a million koṭis of bodhisattvas of governing the ground, pure and joyful in the ground of their minds; a million koṭis of bodhisattvas of cultivating practice, pure in their understanding; a million koṭis of bodhisattvas of noble birth, abiding in excellent aspiration; a million koṭis of bodhisattvas complete in skillful means, giving rise to the practice of the great vehicle; a million koṭis of bodhisattvas of the abode of the rectified mind, diligently cultivating every bodhisattva path; a million koṭis of bodhisattvas of non-retrogression, purely cultivating all the bodhisattva grounds; a million koṭis of bodhisattvas of youthful truth, obtaining the light of all the bodhisattva samādhis; a million koṭis of bodhisattvas who are princes of the Dharma-king, entering the inconceivable realms of the buddhas; and a million koṭis of bodhisattvas of consecration, able to manifest the ten powers of measureless Tathāgatas (these ten are the names of the ten abodes).
A million koṭis of bodhisattvas obtained sovereign spiritual penetrations; a million koṭis of bodhisattvas gave rise to pure understanding; a million koṭis of bodhisattvas gave rise to love and delight in their minds; a million koṭis of bodhisattvas were of deep faith that cannot be broken; a million koṭis of bodhisattvas were vast in the power of their might; a million koṭis of bodhisattvas increased in renown; a million koṭis of bodhisattvas expounded the meaning of the Dharma and made wisdom determined; a million koṭis of bodhisattvas were right in mindfulness and undistracted; a million koṭis of bodhisattvas gave rise to determined wisdom; a million koṭis of bodhisattvas obtained the power of hearing and retaining, able to retain all the Buddha's Dharma; a million koṭis of bodhisattvas brought forth measureless and vast understanding; and a million koṭis of bodhisattvas abode in the faculty of faith.
A million koṭis of bodhisattvas obtained the dāna perfection (giving, which crosses to the other shore), able to give away everything; a million koṭis of bodhisattvas obtained the śīla perfection (keeping the precepts, which crosses to the other shore), complete in upholding the many precepts; a million koṭis of bodhisattvas obtained the perfection of patience, unmoved in mind and all of them able to bear all the Buddha's Dharma; a million koṭis of bodhisattvas obtained the perfection of vigor, able to practice measureless vigor that leads out; a million koṭis of bodhisattvas obtained the perfection of meditation, complete in the light of measureless concentration; a million koṭis of bodhisattvas obtained the prajñā perfection (wisdom, which crosses to the other shore), the light of whose wisdom is able to shine everywhere; a million koṭis of bodhisattvas accomplished great vows, all of them pure; a million koṭis of bodhisattvas obtained the lamp of wisdom, illumining the gates of the Dharma; a million koṭis of bodhisattvas were shone upon by the light of the Dharma of the buddhas of the ten directions; and a million koṭis of bodhisattvas pervaded the ten directions, expounding the Dharma that is free of delusion.
A million koṭis of bodhisattvas entered everywhere into all the lands of the buddhas; a million koṭis of bodhisattvas, in their dharma-body, arrived at once at all the buddha-lands; a million koṭis of bodhisattvas obtained the Buddha's voice, able to awaken sentient beings far and wide; a million koṭis of bodhisattvas obtained the skillful means that brings forth omniscience; a million koṭis of bodhisattvas obtained the accomplishing of all the gates of the Dharma; a million koṭis of bodhisattvas accomplished the wisdom of the Dharma, like a jeweled banner, able to display all the Buddha's Dharma everywhere; and a million koṭis of bodhisattvas were able to manifest the realms of the Tathāgata in their entirety.
The reverence of the gods (Chengguan's outline): the seventeen phrases in which the eight classes, humans and gods, set forth reverence in the three kinds of action
A million koṭis of heaven-kings bowed in reverence; a million koṭis of dragon kings gazed upon him and had not their fill; a million koṭis of yakṣa kings joined their palms above their heads; a million koṭis of gandharva kings gave rise to a mind of pure faith; a million koṭis of asura kings cut off all thought of pride; a million koṭis of garuḍa kings held silk streamers in their beaks; a million koṭis of kiṃnara kings leapt up in joy; a million koṭis of mahoraga kings gazed up in joy (these are the eight classes); a million koṭis of rulers of the worlds bowed their heads in salutation; a million koṭis of kings of the Heaven of the Thirty-Three gazed up without blinking; a million koṭis of Yāma heaven-kings rejoiced and praised him; a million koṭis of Tuṣita heaven-kings prostrated their whole bodies in salutation; a million koṭis of kings of the Heaven of Delight in Emanations bowed their heads in reverence; a million koṭis of kings of the Heaven of Free Enjoyment of Others' Emanations joined their palms in reverence; a million koṭis of Brahmā heaven-kings observed him with a single mind; a million koṭis of Maheśvara heaven-kings made offerings in reverence; and a million koṭis of bodhisattvas lifted up their voices in praise.
The gods revere and make offerings (Chengguan's outline): twenty-six phrases
A million koṭis of goddesses made offerings with concentrated minds; a million koṭis of gods of the same vow leapt up in joy; a million koṭis of gods who had dwelt together with him in the past praised him with wondrous sounds; a million koṭis of gods of Brahmā's Body prostrated their whole bodies in salutation; a million koṭis of gods of Brahmā's Ministers joined their palms above their heads; a million koṭis of gods of Brahmā's Multitude encircled him as his guard; a million koṭis of Great Brahmā gods praised and extolled his measureless merit; a million koṭis of gods of the Heaven of Light cast their five limbs to the ground; a million koṭis of gods of Lesser Light proclaimed in praise how hard it is to meet with a time when a buddha is in the world; a million koṭis of gods of Measureless Light bowed toward the Buddha from afar; a million koṭis of gods of Radiant Sound praised how exceedingly hard the Tathāgata is to see; a million koṭis of gods of the Pure Heaven came here together with their palaces; a million koṭis of gods of Lesser Purity bowed their heads in salutation with pure minds; a million koṭis of gods of Measureless Purity, willing to see the Buddha, cast themselves down; a million koṭis of gods of Universal Purity revered and honored him, drawing near and making offerings; a million koṭis of gods of the Vast Heaven called to mind their roots of goodness of old; a million koṭis of gods of Lesser Extent gave rise to the thought that the Tathāgata is a rare thing; a million koṭis of gods of Measureless Extent honored him with resolve and gave rise to good deeds of every kind; a million koṭis of gods of Vast Fruit bent their bodies in reverence; a million koṭis of gods Without Affliction, firm in the faculty of faith, bowed in reverence; a million koṭis of gods Without Heat joined their palms and called the Buddha to mind, and their hearts had not their fill; a million koṭis of gods of Good Seeing saluted him with head and face; a million koṭis of gods of Good Manifestation were mindful of making offerings to the Buddha, their minds without slackening or rest; a million koṭis of Akaniṣṭha gods bowed their heads in reverence; a million koṭis of gods of every kind all greatly rejoiced and lifted up their voices in praise; and a million koṭis of gods each pondered well and made adornments.
The bodhisattvas' offerings of things (Chengguan's outline): twelve phrases
A million koṭis of bodhisattva gods upheld the Buddha's seat, adorning it without cease. A million koṭis of flower-hand bodhisattvas rained down all flowers; a million koṭis of fragrance-hand bodhisattvas rained down all fragrances; a million koṭis of garland-hand bodhisattvas rained down all garlands; a million koṭis of powdered-fragrance-hand bodhisattvas rained down all powdered fragrances; a million koṭis of unguent-hand bodhisattvas rained down all unguents; a million koṭis of garment-hand bodhisattvas rained down all garments; a million koṭis of canopy-hand bodhisattvas rained down all canopies; a million koṭis of banner-hand bodhisattvas rained down all banners; a million koṭis of pennant-hand bodhisattvas rained down all pennants; a million koṭis of jewel-hand bodhisattvas rained down all jewels; and a million koṭis of adornment-hand bodhisattvas rained down all adornments.
The gods' offering of their bodies (Chengguan's outline): four phrases
A million koṭis of divine sons came forth from the palaces of the heavens to where the seat was; a million koṭis of divine sons, with minds of pure faith, came together with their palaces; a million koṭis of divine sons of noble birth held up the seat with their bodies; and a million koṭis of divine sons of consecration raised their whole bodies and held up the seat.
The bodhisattvas' offering of the cultivation of the Dharma (Chengguan's outline): ten phrases
A million koṭis of bodhisattvas of pondering pondered in reverence; a million koṭis of bodhisattvas of noble birth gave rise to pure minds; a million koṭis of bodhisattvas were glad and delighted in their faculties; a million koṭis of bodhisattvas were pure in their deep minds; a million koṭis of bodhisattvas were pure in faith and understanding; a million koṭis of bodhisattvas were pure in all their deeds; a million koṭis of bodhisattvas were sovereign in receiving birth; a million koṭis of bodhisattvas were illumined by the light of the Dharma; a million koṭis of bodhisattvas were accomplished in the grounds (the grounds of the bodhisattva); and a million koṭis of bodhisattvas were well able to teach and transform all sentient beings.
Expanding the mark of cause spoken of above (Chengguan's outline): ten phrases making clear whence the seat came
This seat was born of a million koṭis of roots of goodness; it was sustained by a million koṭis of buddhas; it was brought to fullness by a million koṭis of merits; it was made pure by a million koṭis of excellent minds; it was made clean and bright by a million koṭis of great vows; it arose from a million koṭis of good practices; it was made firm by a million koṭis of good dharmas; it was manifested by a million koṭis of spiritual powers; it was accomplished by a million koṭis of merits; and it was praised with a million koṭis of dharmas of praise.
The concluding extension to the ten directions (Chengguan's outline): the kings of the Tuṣita Heaven in all the worlds are all alike
Just as the king of the Tuṣita Heaven of this world set out a high seat for the Tathāgata, so too did the kings of the Tuṣita Heaven of all the worlds set out the seat for the Buddha in this way, adorn it in this way, keep to this manner in this way, delight in faith in this way, purify their minds in this way, take joy in this way, rejoice in this way, honor him in this way, give rise to the thought of a rare thing in this way, leap up in this way, and long for him in this way — all of them alike.
Welcoming the Buddha and raising up offerings (Chengguan's outline): the heaven-king, leading the divine sons, goes out to welcome him, and with pure minds they rain down ten kinds of clouds
At that time the king of the Tuṣita Heaven, having finished setting out the seat for the Tathāgata, gave rise to reverence in his mind, and together with a hundred thousand koṭis of asaṃkhyeyas of divine sons of the Tuṣita Heaven went out to welcome the Tathāgata; with pure minds they rained down asaṃkhyeyas of clouds of colored flowers, rained down clouds of inconceivable colored fragrance, rained down clouds of garlands of every color, rained down clouds of vast and pure sandalwood, rained down clouds of measureless canopies of every kind, rained down clouds of fine and wondrous heavenly garments, rained down clouds of boundless and manifold wondrous jewels, rained down clouds of heavenly adornments, rained down clouds of measureless incense of every kind, and rained down clouds of powdered fragrance of all sandalwood, aloeswood, and firm fragrances.
When those hosts of divine sons each brought forth these clouds from their own bodies, hundreds of thousands of koṭis of asaṃkhyeyas of divine sons of the Tuṣita Heaven, together with the rest of the divine sons in the assembly, greatly rejoiced in their minds and bowed their heads in reverence; asaṃkhyeyas of goddesses leapt up in longing and gazed upon the Tathāgata. Inexpressibly many hosts of bodhisattvas in the palace of Tuṣita, dwelling in empty space, with diligent and single minds made offerings to the Buddha with every kind of offering that surpasses those of the gods, and saluted him in reverence. Asaṃkhyeyas of musics played all at one time.
Seeing the Buddha and raising up offerings (Chengguan's outline): by three powers they see the Buddha and together raise up this thought
At that time, because of the majestic spiritual power of the Tathāgata, because of the flowing forth of roots of goodness of old, and because of inconceivable sovereign power, all the gods and the goddesses in the palace of Tuṣita saw the Buddha from afar as though he were directly before their eyes, and together raised up this thought: “The Tathāgata's appearing in the world is hard to meet with; today I have obtained sight of him who is complete in omniscience and unobstructed with regard to the Dharma, the Perfectly Awakened One.”
Thus they pondered, thus they observed, and with the great assembly gathered together they all at one time went out to welcome the Tathāgata; and each of them, holding in heavenly garments all flowers, holding all fragrances, holding all jewels, holding all adornments, holding all heavenly sandalwood powdered fragrance, holding all heavenly aloeswood powdered fragrance, holding all heavenly wondrous jeweled powdered fragrance, holding all heavenly fragrant flowers, and holding all heavenly mandāra flowers, scattered them all as an offering to the Buddha.
Raising the mind and raining down offerings (Chengguan's outline): ten phrases in which the mind is raised and the offerings adorn empty space
Hundreds of thousands of koṭis of nayutas of asaṃkhyeyas of divine sons of the Tuṣita Heaven, dwelling in empty space, all gave rise in the presence of the Buddha to a mind of the realm of wisdom, and burned every fragrance, whose scent became clouds and adorned empty space; again in the presence of the Buddha they gave rise to a mind of joy, and rained down clouds of all heavenly flowers, adorning empty space; again in the presence of the Buddha they gave rise to a mind of reverence, and rained down clouds of all heavenly canopies, adorning empty space; again in the presence of the Buddha they gave rise to a mind of making offerings, and scattered clouds of all heavenly garlands, adorning empty space; again in the presence of the Buddha they gave rise to a mind of faith and understanding, and spread out asaṃkhyeyas of nets of gold, covering empty space, and all the jeweled bells constantly sent forth a wondrous sound; again in the presence of the Buddha they gave rise to a mind of the most excellent field of merit, and with asaṃkhyeyas of hangings adorned empty space, raining down clouds of all necklaces without cease; again in the presence of the Buddha they gave rise to a mind of deep faith, and with asaṃkhyeyas of heavenly palaces adorned empty space, and all the heavenly musics sent forth a subtle and wondrous note; again in the presence of the Buddha they gave rise to a mind of the most excellent and hardest to meet with, and with asaṃkhyeyas of clouds of heavenly garments of every color adorned empty space, raining down wondrous garments of every kind beyond compare; again in the presence of the Buddha they gave rise to a mind of measureless joy and exultation, and with asaṃkhyeyas of heavenly jeweled crowns adorned empty space, raining down measureless heavenly crowns, vast and becoming clouds; and again in the presence of the Buddha they gave rise to a mind of joy, and with asaṃkhyeyas of jewels of every color adorned empty space, raining down clouds of all necklaces without cease.
Setting forth offerings of various kinds (Chengguan's outline): nine phrases
Hundreds of thousands of koṭis of nayutas of asaṃkhyeyas of divine sons all gave rise in the presence of the Buddha to a mind of pure faith, and scattered countless heavenly flowers of every color and burned countless heavenly fragrances of every color, making offerings to the Tathāgata; again in the presence of the Buddha they gave rise to a mind of great adorning transformation, and took countless heavenly sandalwood powdered fragrances of every color and scattered them upon the Tathāgata; again in the presence of the Buddha they gave rise to a mind of joy and exultation, and took countless canopies of every color and followed after the Tathāgata; again in the presence of the Buddha they gave rise to a mind of increase, and took countless heavenly jeweled garments of every color and spread them upon the road, making offerings to the Tathāgata; again in the presence of the Buddha they gave rise to a mind of purity, and took countless heavenly jeweled banners of every color and went out to welcome the Tathāgata; again in the presence of the Buddha they gave rise to a mind of increasing joy, and took countless heavenly adornments of every color, making offerings to the Tathāgata; again in the presence of the Buddha they gave rise to a mind of faith that cannot be broken, and took countless heavenly jeweled garlands, making offerings to the Tathāgata; and again in the presence of the Buddha they gave rise to a mind of incomparable joy, and took countless heavenly jeweled pennants of every color, making offerings to the Tathāgata. Hundreds of thousands of koṭis of nayutas of asaṃkhyeyas of divine sons, with minds tamed and still and without heedlessness, took countless heavenly musics of every color, which sent forth a wondrous sound, making offerings to the Tathāgata.
The bodhisattvas raise up offerings (Chengguan's outline): offerings of the environing recompense that practice has formed
Hundreds of thousands of koṭis of nayutas of inexpressibly many hosts of bodhisattvas who had dwelt beforehand in the palace of Tuṣita made offerings to the Buddha with every kind of offering surpassing those of the gods — offerings born of the dharma that surpasses the three realms, born of the practice that departs from the afflictions, born of the mind that pervades all without obstruction, born of the dharma of profound skillful means, born of measureless and vast wisdom, born of the inconceivable roots of goodness increased by firm and pure faith, accomplished by arising from asaṃkhyeyas of skillful transformations, made manifest by the mind that makes offerings to the Buddha, and sealed by the Dharma-gate of non-doing;
and again with all the jeweled canopies born of the perfections, all the flower hangings born of the pure understanding of all the realms of the buddhas, all the garments born of the patient acceptance of the non-arising of dharmas, all the nets of bells born of the mind that enters the unobstructedness of the adamantine Dharma, all the firm fragrances born of the mind that understands all dharmas to be like an illusion, all the wondrous seats of the manifold jewels of the buddhas born of the mind that pervades all the realms of the buddhas and the seats of the Tathāgatas, all the jeweled banners born of the mind that makes offerings to the Buddha without slackening, all the jeweled palaces in which the Buddha dwells born of the joyful mind that understands dharmas to be like a dream, and all the clouds of jeweled lotus flowers, all the clouds of firm fragrance, all the clouds of flowers of boundless color, all the clouds of wondrous garments of every color, all the clouds of boundless pure sandalwood fragrance, all the clouds of wondrously adorned jeweled canopies, all the clouds of incense, all the clouds of wondrous garlands, and all the clouds of pure adornments born of the roots of goodness of non-attachment and the roots of goodness of non-arising — all of them filling the Dharma realm, with offerings surpassing those of the gods they made offerings to the Buddha.
The offering of the recompense proper to the body, brought forth from the body (Chengguan's outline): from each single body there come forth inexpressibly many bodhisattvas
From the body of each one of those bodhisattvas there came forth inexpressibly many hundreds of thousands of koṭis of nayutas of bodhisattvas, all of them filling the Dharma realm and the realm of space, their minds equal to the buddhas of the three times, arisen from the dharma that is without inversion, sustained by the power of measureless Tathāgatas, disclosing to sentient beings the path of security, complete in inexpressibly many names, syllables, and phrases (the three by which meaning is expressed), entering everywhere into measureless dharmas, bringing forth from all the seeds of dhāraṇī an inexhaustible treasury of eloquence, without fear in their minds, giving rise to great joy, and praising the Tathāgata without having their fill, with inexpressibly many measureless and inexhaustible dharmas of praise as it truly is.
Beholding the Buddha's excellent virtues (Chengguan's outline): they see the Tathāgata, the Worthy One, the Perfectly Awakened One, the inconceivable hero among humankind
At that time all the gods and all the hosts of bodhisattvas saw the Tathāgata, the Worthy One (he who is worthy to receive offerings), the Perfectly Awakened One — the inconceivable hero among humankind.
His body is measureless and cannot be reckoned; he manifests inconceivable transformations of every kind and causes countless sentient beings to rejoice greatly in their minds; he pervades everywhere the whole realm of space and the whole Dharma realm, and adorns them with the Buddha's adornment; he causes all sentient beings to abide in roots of goodness; he manifests the spiritual power of measureless buddhas and surpasses every path of words; he is revered together by all the great bodhisattvas; following what should be taught and transformed, he causes them all to rejoice; he abides in the vast body of all the buddhas, and his merit and roots of goodness have all been made pure; his form and marks are foremost, and none can outshine them; the realm of his wisdom cannot be exhausted, and he is born of a samādhi beyond compare.
His body is without limit and dwells throughout the bodies of all sentient beings, causing measureless sentient beings all to rejoice greatly and causing the lineage of omniscience not to be cut off; he abides in the ultimate dwelling place of all the buddhas and is born in the house of the buddhas of the three times; he causes uncountable sentient beings to be pure in faith and understanding, and causes all bodhisattvas to accomplish wisdom and to be glad in their faculties; the cloud of the Dharma covers everywhere the realm of space and the Dharma realm, teaching and taming without omission; following the minds of sentient beings, he causes them all to be satisfied and causes them to abide in the wisdom free of discrimination; he goes beyond all sentient beings and obtains omniscience, sending forth a great light, and causes the roots of goodness of former lives all to be made manifest; he causes all sentient beings everywhere to give rise to a vast mind, and causes all sentient beings to abide in the indestructible wisdom of Samantabhadra.
He dwells throughout the lands of all sentient beings; he is born from the true Dharma of non-retrogression; he abides in the Dharma realm wherein all things are equal; he understands clearly what is fitting for the minds of sentient beings; he manifests inexpressibly, inexpressibly many bodies of the Tathāgata differing in every kind of way, which the words of the world cannot exhaust in praise; he is able to cause all sentient beings constantly to be mindful of the Buddha, and he fills the Dharma realm and delivers the multitudes far and wide; following what would benefit those of the first arousing of the mind, he bestows the Dharma upon them, causing them to be tamed and pure in faith and understanding; the form-body he manifests is inconceivable, and he regards sentient beings equally, without attachment in his mind; he abides in the unobstructed abode and obtains the Buddha's ten powers, without obstruction; his mind is constantly settled in stillness and has never been distracted; he abides in omniscience and is well able to expound the true meaning of phrases and words of every kind, able wholly to enter the boundless ocean of wisdom and to bring forth measureless treasuries of the wisdom of merit; he constantly illumines the Dharma realm everywhere with the sun of the Buddha, and by the power of his original vows he constantly appears and is not hidden; he constantly abides in the Dharma realm, dwelling in what the Buddha dwells in, without alteration; he has no attachment to self or to what belongs to self, and abides in the dharma that transcends the world, undefiled by worldly dharmas.
In all the worlds he sets up the banner of wisdom, and that wisdom is vast, surpassing the world, without attachment or defilement; he rescues sentient beings and causes them to come forth from the mire, and settles them in the highest ground of wisdom, and all his merit benefits sentient beings without end; he knows the wisdom of all bodhisattvas, and their faith and inclination being determined, they will accomplish perfect awakening in time to come; with great loving-kindness and compassion he manifests inexpressibly many measureless buddha-bodies adorned in every kind of way; with a wondrous voice he expounds measureless dharmas, and following the minds and intentions of sentient beings he causes them all to be satisfied; in the past, the future, and the present his mind is constantly pure, and he causes sentient beings not to be attached to objects; he constantly confers predictions upon all the bodhisattvas, causing them all to enter the lineage of the buddhas, to be born in the house of the Buddha, and to obtain the Buddha's consecration; he constantly roams and transforms throughout the ten directions and has never rested, and yet he takes no delight or attachment in anything at all; the Dharma realm and the buddha-lands he is able to go to everywhere, and there is no mind of any sentient being that he does not know; all his merit has left the world behind and is pure; he does not abide in birth and death, and yet in the world he appears everywhere like a shadow; with the moon of wisdom he illumines the Dharma realm everywhere, and comprehends that in all things there is nothing to be obtained; he constantly knows by wisdom that the worlds are like an illusion, like a shadow, like a dream, like a transformation, and that all of them have mind for their own nature, and thus he abides; and following the different recompense of the deeds of sentient beings, the differences of what their minds delight in, and the diversity of their faculties, he manifests the buddha-body.
The Tathāgata constantly takes countless sentient beings as his object, and for them expounds that the world arises altogether from conditions, knowing that the marks of all dharmas are wholly without mark, and that there is only the one mark, the root of wisdom; wishing to cause sentient beings to depart from attachment to marks of every kind, he manifests the nature and marks of all the worlds and moves within the world, and discloses to them unsurpassed awakening; in order to rescue and guard all sentient beings he appears in the world and discloses the path of the buddhas, causing them to obtain sight of the bodily marks of the Tathāgata, to take them as object and call them to mind, and to cultivate them diligently; extinguishing the marks of the afflictions of the world, they cultivate the practice of awakening, their minds not scattered and stirred, and in the gate of the great vehicle they all obtain fulfillment, accomplishing the benefit and meaning of all the buddhas, all of them able to observe the roots of goodness of sentient beings without destroying the pure recompense of their deeds; his wisdom is clear and enters everywhere into the three times, and he has forever left behind all the discriminations of the world; he sends forth a net of light that illumines the ten directions everywhere, and there is no world it does not fill; his form-body is wondrous and fair, and those who see it do not give rise to weariness; with great merit, wisdom, and spiritual penetration he brings forth every kind of bodhisattva practice; the realms of his faculties are sovereign and complete; he performs the deeds of the buddhas, and having performed them he is hidden away; he is well able to disclose the path of omniscience of the past, the present, and the future, and for the bodhisattvas he rains down everywhere measureless rain of dhāraṇī, causing them to give rise to vast desire and delight, to receive and uphold and cultivate it, and to accomplish the merit of all the buddhas.
He adorns his own body with full and blazing boundless wondrous form, and there is no world that does not see it manifest; he has forever left behind all the dharmas of obstruction; with regard to the true meaning of all dharmas he has already obtained purity, and with regard to the dharmas of merit he has obtained sovereignty; he acts as the great Dharma-king, illumining everywhere like the sun; he acts as a field of merit for the world, complete in great majestic virtue; in all the worlds he manifests his transformation body everywhere, sending forth the light of wisdom and causing them all to awaken; wishing to cause sentient beings to know that the Buddha is complete in boundless merit, he is bound at the brow with an unobstructed silk band and receives the station, and in accordance with the world opens the way by skillful means; with the hand of wisdom he comforts sentient beings, and acts as a great king of physicians who well heals every sickness; all the measureless lands of all the worlds he is able to go to everywhere, and has never rested; his pure eye of wisdom has left behind every kind of veiling film, and he is able to see all things clearly; toward sentient beings who do unwholesome and evil deeds he tames them in every kind of way and causes them to enter the path; he is skilled in taking up and setting aside as the time requires, without rest; if sentient beings give rise to a mind of equality, then for them he manifests the recompense of equal deeds, and following what their minds delight in and following the fruit of their deeds he manifests for them the buddha-body with transformations of every kind and expounds the Dharma for them, causing them to understand and to obtain the wisdom of the Dharma, so that their minds greatly rejoice and their faculties leap up, they see measureless buddhas, give rise to deep and weighty faith, give rise to roots of goodness of every kind, and never retrogress; all sentient beings, bound as they are by their deeds, sleep long in birth and death, and the Tathāgata's appearing in the world is able to awaken them, to comfort their minds and cause them to be without sorrow or fear; if there are any who obtain sight of the Buddha, he causes them all to realize and enter the wisdom of the meaning of non-dependence, so that their wisdom is skillful and they comprehend that the adornment of the realms is wondrous and fair, with nothing that can outshine it; the mountain of wisdom and the sprout of the Dharma have all been made pure; he manifests now a bodhisattva and now a buddha-body, causing sentient beings to arrive at the ground where there is no calamity; he is adorned by countless merits, and appears in the world formed by the deeds he has practiced; the pure adornment of all the buddhas is in every case accomplished by the deeds of omniscience; he constantly keeps to his original vows and does not forsake the world, acting as a firm good friend for sentient beings; pure and foremost, of undefiled radiance, he causes all sentient beings to obtain sight of him; the sentient beings of the six destinies are measureless and boundless, and by his spiritual power the Buddha constantly follows after them and does not forsake them; if there are any who in the past planted the same roots of goodness, he causes them all to be made pure; and toward all sentient beings of the six destinies he does not forsake his original vows and is without deceit, but wholly takes them in by the skillful means of good dharmas, causing them to cultivate pure deeds; he crushes the strife of all the demons, and from the unobstructed limit he brings forth vast power, the most excellent sun-treasury without obstruction; upon the realm of the pure mind he manifests images, and there is no world that does not behold them, and with dharmas of every kind he bestows widely upon sentient beings; the Buddha is a treasury of boundless light, and his powers and wisdom are all complete; he constantly illumines sentient beings everywhere with a great light, and following what they wish for causes them all to be satisfied and to depart from enemies of every kind; he acts as a superior field of merit, a common refuge for all sentient beings; whatever he bestows, he causes them all to be pure; cultivating but a little good conduct they receive measureless merit, and he causes them all to enter the inexhaustible ground of wisdom; he acts as the lord who plants roots of goodness and purifies the minds of all sentient beings, and as the highest and finest field that brings forth merit for all sentient beings; his wisdom is exceedingly profound and his skillful means are good, and he is able to deliver all the suffering of the three evil destinies.
Thus they had faith and understanding, thus they observed, thus they entered the deep abyss of wisdom, thus they roamed in the ocean of merit, thus they arrived everywhere at the wisdom of space, thus they knew the field of merit of sentient beings, thus with right mindfulness present before them they observed, thus they observed the Buddha's deeds and his marks, thus they observed the Buddha manifesting everywhere in the world, and thus they observed the Buddha's sovereign spiritual penetrations.
Seeing the working of the Buddha's light (Chengguan's outline): light issues from his pores, and the great assembly all sees it
At that time that great assembly saw that upon the body of the Tathāgata, from each and every pore, there came forth hundreds of thousands of koṭis of nayutas of asaṃkhyeyas of lights, and that each and every light had asaṃkhyeyas of colors, asaṃkhyeyas of purities, and asaṃkhyeyas of illuminations, causing asaṃkhyeyas of sentient beings to observe, asaṃkhyeyas of sentient beings to rejoice, asaṃkhyeyas of sentient beings to be at ease, asaṃkhyeyas of sentient beings to increase in deep faith, asaṃkhyeyas of sentient beings to be pure in their aspiration, asaṃkhyeyas of sentient beings to be cool and clear in their faculties, and asaṃkhyeyas of sentient beings to revere and honor him.
At that time the great assembly all saw the Buddha's body send forth hundreds of thousands of koṭis of nayutas of inconceivable great lights, each and every light having inconceivable colors and inconceivable radiance, shining through the inconceivable and boundless Dharma realm. By the Buddha's spiritual power there issued a great and wondrous sound; and that sound proclaimed hundreds of thousands of koṭis of nayutas of inconceivable verses of praise, surpassing all the words that the worlds possess, accomplished by roots of goodness that transcend the world.
Again there were manifested hundreds of thousands of koṭis of nayutas of inconceivable subtle and wondrous adornments, which in hundreds of thousands of koṭis of nayutas of inconceivable kalpas could not be praised to the end, and all of which were brought forth by the inexhaustible sovereignty of the Tathāgata. Again there were manifested inexpressibly many buddhas, Tathāgatas, arising and appearing in the world, causing sentient beings to enter the gate of wisdom and to understand the profound meaning. Again there were manifested all the transformations of inexpressibly many buddhas, Tathāgatas, exhausting the Dharma realm and the realm of space, causing all the worlds to be equally pure. Such things as these were all born of the unobstructed omniscience in which the Tathāgata abides, and were also born of the inconceivable excellent virtues that the Tathāgata has cultivated.
Again there were manifested hundreds of thousands of koṭis of nayutas of inconceivable flames of light of wondrous jewels, which arose from the great vows and roots of goodness of old: because he had made offerings to measureless Tathāgatas and cultivated pure conduct without heedlessness; because of the roots of goodness born of the mind of Sarvajñā (the mind of omniscience) being without obstruction; in order to display that the Tathāgata's power is vast and pervading; in order to cut off the doubts of all sentient beings; in order to cause them all to obtain sight of the Tathāgata; in order to cause measureless sentient beings to abide in roots of goodness; in order to display that the spiritual power of the Tathāgata cannot be outshone; in order to cause sentient beings everywhere to enter the ultimate ocean; in order to cause the great hosts of bodhisattvas of all the buddha-lands to come and gather; and in order to disclose the inconceivable gates of the Buddha's Dharma.
The intent in manifesting these excellent virtues (Chengguan's outline): the Tathāgata's great compassion covers all, and he would have sentient beings believe and increase
At that time the great compassion of the Tathāgata covered all everywhere, and he displayed all the adornments that omniscience possesses, wishing that among the sentient beings in inexpressibly many hundreds of thousands of koṭis of nayutas of asaṃkhyeyas of worlds, those who did not yet believe should be caused to believe, those who believed should be caused to increase, those who had increased should be caused to become pure, those who had become pure should be caused to ripen, and those who had ripened should be caused to have their minds tamed;
to observe the profound Dharma, to be complete in measureless light of wisdom, to bring forth measureless and vast minds, and to be without retrogression in the mind of Sarvajñā; not to go against the nature of dharmas, not to fear the true limit, to realize the true principle, to fulfill the practice of all the perfections, and to have their roots of goodness that transcend the world all made pure; to be like Samantabhadra, to obtain the Buddha's sovereignty, to leave the realm of the demons, to enter the realms of the buddhas, to know the profound Dharma, to obtain wisdom hard to conceive, and never to retrogress in the vow of the great vehicle; constantly to see the buddhas and never to forsake them; to accomplish the wisdom of realization, to realize measureless dharmas, to be complete in the power of the boundless treasury of merit, and giving rise to a mind of joy to enter the ground where there is no doubt; to leave evil behind and be pure, to rely upon omniscience, to see the Dharma unmoved, to be able to enter the assemblies of all bodhisattvas, and constantly to be born in the house of the Tathāgatas of the three times.
The cause of manifesting these adornments (Chengguan's outline): seventeen phrases making clear why these adornments are manifested
The adornments such as these which the World-Honored One manifested were all formed by the roots of goodness gathered beforehand in the past: in order to tame all sentient beings; in order to disclose the great majestic virtue of the Tathāgata; in order to illumine the treasury of unobstructed wisdom; in order to manifest that the Tathāgata's boundless excellent virtues blaze in the utmost degree; in order to display the Tathāgata's inconceivable great transformations; in order to manifest the buddha-body in all the destinies by the power of spiritual penetration; in order to manifest that the Tathāgata's spiritual transformations are without limit; in order that the aspirations he originally set up should all be fulfilled; in order to display that the Tathāgata's valiant wisdom is able to go everywhere; in order to be sovereign with regard to the Dharma and to become the Dharma-king; in order to bring forth all the gates of wisdom; in order to display that the body of the Tathāgata is pure; and further in order to manifest that his body is the most surpassingly wondrous; in order to display his realization of the equal Dharma of the buddhas of the three times; in order to disclose the pure treasury of roots of goodness; in order to display the surpassingly wondrous form to which nothing in the world can be compared; in order to display that he is complete in the marks of the ten powers, so that those who see them have not their fill; and in order to act as the sun of the world and illumine the three times.
All the merits of this sovereign Dharma-king are manifested from roots of goodness of old. All the bodhisattvas, praising and proclaiming them throughout all kalpas, could not exhaust them either.
Inviting the Buddha to dwell in the palace (Chengguan's outline): the heaven-king joins his palms and thrice says “Welcome”
At that time the king of the Tuṣita Heaven, having prepared for the Tathāgata such offerings as these, together with hundreds of thousands of koṭis of nayutas of asaṃkhyeyas of divine sons of the Tuṣita Heaven joined his palms toward the Buddha and said to the Buddha:
“Welcome, World-Honored One! Welcome, Well-Gone One (he who has gone well and does not come again to receive birth)! Welcome, Tathāgata, Worthy One, Perfectly Awakened One! We pray only that you would take pity and dwell here within this palace!”
The Tathāgata accepts the invitation (Chengguan's outline): he accepts the heaven-king's invitation and enters the Hall Adorned with All Jewels
At that time the World-Honored One, adorning himself with the Buddha's adornment and complete in great majestic virtue, in order to cause all sentient beings to give rise to great joy; in order to cause all bodhisattvas to give rise to deep understanding; in order to cause all the divine sons of the Tuṣita Heaven to increase in desire and delight; in order to cause the king of the Tuṣita Heaven to make offerings and serve him without having his fill; in order to cause measureless sentient beings to take the Buddha as the object of their mindfulness and to arouse the mind; in order to cause measureless sentient beings to plant the merit of the roots of goodness of seeing the Buddha without end; in order to cause them constantly to be able to give rise to pure faith; in order to cause them to see the Buddha and make offerings without seeking anything; in order to cause all their aspirations to be pure; in order to cause them to gather roots of goodness diligently without slackening or rest; and in order to cause them to give rise to the great vow and to seek omniscience — accepted the heaven-king's invitation and entered the Hall Adorned with All Jewels. As it was in this world, so also in all the worlds that the ten directions possess it was just so.
After he has entered, the adornments appear (Chengguan's outline): within the hall there are of themselves wondrous and fair adornments
At that time that Hall Adorned with All Jewels of itself had wondrous and fair adornments, surpassing the adornments of the gods: all the jeweled nets covered it round about; there rained down everywhere clouds of all supremely wondrous jewels; there rained down everywhere clouds of all adornments; there rained down everywhere clouds of all jeweled garments; there rained down everywhere clouds of all sandalwood fragrance; there rained down everywhere clouds of all firm fragrance; there rained down everywhere clouds of all jeweled adorned canopies; there rained down everywhere clouds of inconceivable heaps of flowers; and there issued everywhere inconceivable sounds of music, extolling the omniscience of the Tathāgata, all of them answering to the wondrous Dharma. All the offerings such as these surpassed the offerings of the gods.
The heaven-king gains benefit (Chengguan's outline): the music blazes on without ceasing, and yet his mind is without disturbance
At that time, within the palace of Tuṣita, the music and the songs of praise blazed on without ceasing; and by the Buddha's spiritual power the mind of the king of the Tuṣita Heaven was without disturbance, the roots of goodness of old all came to fullness, measureless good dharmas became the more firm, his pure faith increased, he gave rise to great vigor, he gave rise to great joy, he purified the aspiration of his deep mind, he aroused the mind of awakening, he was mindful of the Dharma without interruption, and he retained it entire without forgetting.
Praising in verse by the sustaining power (Chengguan's outline): he calls to mind the roots of goodness planted in the presence of the buddhas of the past and speaks verses
At that time the king of the Tuṣita Heaven, sustained by the majestic power of the Buddha, thereupon called to mind of himself the roots of goodness he had planted in the presence of the buddhas of the past, and spoke these verses:
“In the past there was a Tathāgata named Unobstructed Moon, most excellent among all things auspicious; he once entered this Adorned Hall, and therefore this place is the most auspicious of all.
“In the past there was a Tathāgata named Vast Wisdom, most excellent among all things auspicious; he once entered this Golden-Colored Hall, and therefore this place is the most auspicious of all.
“In the past there was a Tathāgata named Universal Eye, most excellent among all things auspicious; he once entered this Lotus-Flower Hall, and therefore this place is the most auspicious of all.
“In the past there was a Tathāgata titled Coral, most excellent among all things auspicious; he once entered this Jewel-Treasury Hall, and therefore this place is the most auspicious of all.
“In the past there was a Tathāgata named Lion of Discourse, most excellent among all things auspicious; he once entered this Mountain-King Hall, and therefore this place is the most auspicious of all.
“In the past there was a Tathāgata named Sun's Illumining, most excellent among all things auspicious; he once entered this Hall of Many Flowers, and therefore this place is the most auspicious of all.
“In the past there was a buddha titled Boundless Light, most excellent among all things auspicious; he once entered this Tree-Adorned Hall, and therefore this place is the most auspicious of all.
“In the past there was a Tathāgata named Banner of the Dharma, most excellent among all things auspicious; he once entered this Jeweled Palace Hall, and therefore this place is the most auspicious of all.
“In the past there was a Tathāgata named Lamp of Wisdom, most excellent among all things auspicious; he once entered this Fragrant-Mountain Hall, and therefore this place is the most auspicious of all.
“In the past there was a buddha titled Light of Merit, most excellent among all things auspicious; he once entered this Maṇi Hall, and therefore this place is the most auspicious of all.”
The concluding extension to the ten directions: the kings of the Tuṣita Heaven of the ten directions likewise praise him in the same way
Just as the king of the Tuṣita Heaven of this world, sustained by the spiritual power of the Buddha, praised in verse the buddhas of the past, so too the kings of the Tuṣita Heaven within all the worlds of the ten directions praised the merits of the Buddha in just this way.
The Tathāgata takes his seat (Chengguan's outline): upon the lion seat of the Maṇi Jewel Treasury he sits with his legs fully crossed
At that time the World-Honored One, upon the lion seat of the Maṇi Jewel Treasury in the Hall Adorned with All Jewels, sat with his legs fully crossed (sitting with the two feet folded one upon the other), his dharma-body pure and his wondrous functioning sovereign, of one and the same realm with the buddhas of the three times; abiding in omniscience, entering with all the buddhas into one and the same nature; his buddha-eye clear, seeing all dharmas without obstruction; possessed of great majestic power, roaming and transforming everywhere throughout the Dharma realm and never resting; complete in great spiritual penetrations, so that wherever there are sentient beings who may be taught and transformed he is able to go everywhere; adorning himself with the unobstructed adornment of all the buddhas, knowing well the time, and speaking the Dharma for the great assembly; while inexpressibly many hosts of bodhisattvas, each from lands of every kind in other quarters, came together and gathered; the assembly pure, the dharma-body without duality, without anything to depend upon and yet able to be sovereign, giving rise to the conduct of a buddha-body.
The offerings within the hall (Chengguan's outline): having sat upon this seat, there are of themselves offerings surpassing those of the gods
After he had sat upon this seat, within that hall there were of themselves measureless and countless offerings, surpassingly wondrous and fair, surpassing those of the gods, that is to say: flower-garlands, garments, unguents, powdered fragrance, jeweled canopies, banners and pennants, music, and songs of praise. Such things as these, each and every one of them, could not be reckoned. With vast minds they revered and honored him and made offerings to the Buddha; and in all the Tuṣita Heavens of the ten directions it was likewise just so.
一部經第三次搬家，而搬的方式一次比一次難懂
這一品世尊沒有親口說一句法。整品的長行都是經家的敘述，唯一的直接語有三處：兜率宮諸天同時興起的一個念頭、天王請佛住殿的那幾句話、以及天王最後所說的十首偈。佛從頭到尾只做兩件事——來，然後坐下。
那麼這一品在做什麼？澄觀的答案很清楚：它是「由致」，不是「正宗」。他判這一會有三品經，前兩品是把事情引起來的那一段，第三品〈十迴向品〉才是正說；而前兩品之中，本品在前，講的是「化主赴機」，下一品講的是「助化讚佛」。所以讀這一品若不先看見它是在立場，就會覺得它只是一串鋪張到令人喘不過氣的華麗描寫。
它不是描寫，它是在回答一個問題：說十迴向的那個場，憑什麼立得起來。
而這一次的答案，比前兩次都要重。上一會的座嚴用「百萬」，這一會用「百萬億」，而且一口氣用了三百零二次。多出來的那些，正是這一品要人看見的東西。
為什麼是兜率天：澄觀給了六個理由
品名裡的「兜率」，李通玄譯作「樂知足天」。這個「知足」二字，就是澄觀立說的樞紐。
澄觀先說品名之義：兜率是處所，佛以法界之身不起而應，所以叫作「升」。然後他問了一句：為什麼偏偏在這一重天說？他自己給了六個答案，《演義鈔》把它們一條一條數出來——第一，前面十行在夜摩，今說迴向要超過前位，所以居於兜率之上，這是就次第說；第二，取這一天「知足」之名；第三，就這一天的天主而說；第四，再就知足而釋，前面是就自利之足說，這裡是就利他之足說；第五，就中道說；第六，就均平說。
其中第四條最值得慢讀。澄觀打了一個世間的比方：一個人積功累勳，自己看自己的階位總覺得還不夠；等到他把勳勞迴授給兒子，這才發現原來自己有餘。菩薩也是這樣——勤苦積行的時候從來不覺得夠，一旦迴向給眾生，才知道自足。
要排掉的誤讀是：以為「知足」是少欲、是不再進取。不是。這裡的知足是迴向的果——不迴向，永遠不知足；迴向了，才知道有餘可迴。所以說迴向法要在知足天說，不是取一個吉利的地名，是取一個義理上的必然。
第五、第六兩條也要點出來。欲界六天，兜率居其中——上二天放逸，下三天粗重，唯此居中，所以表悲智均平。澄觀還引了一段：生此天要修施、戒、定三福，其餘諸天或不具三、或偏多不均，唯此天三福均平。所以「中」不是位置的中間，是不偏的意思。
段一 本會齊現：先說前面幾場都還沒散
開頭一句話：因為佛的神力的緣故，十方一切世界裡，每一個四天下的閻浮提之中，都見到如來坐在菩提樹下，各有菩薩承著佛的神力而演說法義。
澄觀判這一段叫「本會齊現」，並把首句拆開：「神力」是遍的因，「十方」以下是遍的相。他還特別註明一句：這個神力未必是起了神境通，只是修成的心自在力。
這裡有一個容易滑過去的地方。前一會〈昇夜摩天宮品〉的同型句，舉的是南閻浮提與須彌頂上兩處；這一會照理應該舉「樹下及須彌頂、夜摩天宮」三處，可是經文只說了「坐於樹下」。澄觀解釋說：文無者略——因為下一段講不離而升時已經把三處全舉出來了，前面就只作影顯，反過來顯示前面四會都是圓遍的。
所以這一句不是在誇佛神通廣大，是在申明一件事：第一會到第四會都還在，並沒有散場。法藏說得更直白：前面覺樹、普光、忉利、夜摩諸會並皆未散，升此所說與那些同時，所以是橫遍十方、豎通諸會，同時前後而無障礙。
若把前會散掉才開後會，那就成了一場一場輪流講的說法，不是華嚴的法界無礙會。
段二 不離而升：所不離的，這一次是三處
那時，世尊又以神力，並沒有離開這菩提樹下以及須彌山頂、夜摩天宮，卻已前往兜率陀天那一切妙寶所莊嚴的大殿。
這一句是本品的樞紐，也是全經一路積上來的形。第三會升須彌，所不離的是樹下一處；第四會升夜摩，所不離的是樹下與須彌兩處；這一會升兜率，所不離的是樹下、須彌、夜摩三處。往後升他化天說十地，只會再多一處。
澄觀在這裡下了兩句判語：前面十方一切處的四會都儼然不散，而升此而說，意在表明橫遍十方、豎該九會，佛的法界身遍於一切時處。
要排掉的誤解是：這不是佛分了身。若說一個佛留在樹下、一個佛在須彌、一個佛在夜摩、又一個佛來了兜率，那就成了四個佛。經文說的是不離而往——同一個佛，在此不減，在彼不增。所謂「不起而應」，起的是應，不是身。
落到讀者身上：所謂『佛來了』，從來不是佛從遠處走到近處。是這一處有了感，就在這一處見。而前面幾處的感沒有停，所以前面幾處的佛也沒有走。
段三之一 天王遙見佛來：先備處，後請人
那時，兜率天王遠遠望見佛前來，隨即在殿上敷設一個摩尼藏師子之座。
要先問一句：剛才才說佛不離不動，這裡怎麼會有「遙見」？
答案在能見的那一邊。佛體無去無來，見卻有遠有近。天王在殿上望見的那個「來」，是他自己的感所現的相。法藏把這一層說成本品的宗：天王以稱合法界的器殿為能感，如來以遍法界的身雲為能應，感與應相契而無所動，無動而寂然之中卻繁興萬象——這叫緣起具德。
所以天王見佛之後做的第一件事不是迎接，是敷座。他要把這個能見佛的處所，先備成一個可以住佛的處所。整品的次第由此定下：先備處，後請人；備到最後才開口。
座名叫「摩尼藏師子之座」。澄觀逐字拆過：無盡的大願隨意出生，悲與智必定俱行而生死無染，所以叫「摩尼藏」；把行展開而彌布，所以下了一個「敷」字。
段三之二 座之十德：一個總句，十種圓滿
接著經文用十一句話說這個座是什麼。澄觀判：第一句是總，其餘十句是別，別的部分是「十種圓滿勝相」。
十句怎麼配？他說：第一句是自體相，因為以寶而成；接下來六句是因相——深遠相、勝妙相、廣大相、同體相、具德相、堅固相；最後三句總顯殊特，是座的德用——一是端嚴，二是離染，三是無極。
對著經文看就很清楚了。「天諸妙寶之所集成」是自體；「過去修行善根所得」是深遠——因在過去；「一切如來神力所現」是勝妙；「無量百千億那由他阿僧祇善根所生」是廣大；「一切如來淨法所起」是同體；「無邊福力之所嚴瑩」是堅固；然後「觀者欣樂，無所厭足」是端嚴，「是出世法，非世所染」是離染，「一切眾生咸來觀察，無有能得究其妙好」是無極。
這裡要指出一件事：法藏疏的是六十本，他在同一段判出的是「十三種圓滿相」，逐一列名為自相、因相、不壞相、勝相、真淨相、共相、具德相、離惡相、微妙相、出世相、無染相、同相、無盡相。二本的經文本身句數有出入——六十本多出「一切眾生所共莊嚴」「一切世間因緣所起」等句——所以二家所數不同。並錄，不判。
要排掉的誤讀是：把這十句讀成十句讚美。它們不是誇這個座好看，是在說這個座是怎麼來的、憑什麼在、以及為什麼看不盡。座是十迴向之法的形象；法從哪裡來，座就從哪裡來。
段三之三 三百零二種「百萬億」：一個可以數的數字
從「有百萬億層級」起，經文進入本品最密、也最容易被跳過的一段。
澄觀在這裡給了一個很少見的數字：這一段別明體用，通共有三百二種「百萬億」。他又把這三百零二種分作三大段——先廣座之自體，次從「有百萬億初發心」以下廣前面所說的殊特，三從「百萬億善根」以下廣前面所說的因相；並說前一段多明器世間的莊嚴，後兩段顯眾生世間的莊嚴，而全都是智正覺世間之力。
然後他解釋為什麼是「百萬億」：位增十行之百萬故。
這一句要回頭看才懂。上一會說十行，量詞一律用「百萬」；這一會說十迴向，一律用「百萬億」。數目本身不是要人去算，是要人看見「增」——位次高一階，所感之嚴就厚一層。
而這個數字是可以核對的。底本本品「百萬億」三字，全品實計正是三百零二見，與澄觀所說的「三百二種」相合。逐段也對得上：座體嚴十句、樓閣十句、帳嚴十句、因陀羅金剛寶以下十七句、瓔珞十二句、香嚴十六句、雨雲二十句、座外四面四十八句、樂音十句、法音二十句；得益三十九句；供養五分共六十九句；因相十句。這些數，經文一一數得出來。唯有嚴座身那一段，澄觀判作十二句而經文實計為十一——這一處他自己就先說了有疑：頻婆帳照類例應當放在寶華之前，也可以判成十二句辨帳、九句嚴座身。他既自誌其疑，這裡也就誌錄，不判。
排掉一個誤讀：這不是誇飾。誇飾是把一說成十；這裡是把位次寫成數字，而且是一個經得起數的數字。
段三之四 座嚴的十分：從腳下數到聲音
澄觀把「廣自體」這一大段長分為十：前九是色相嚴，後一是音聲嚴。他還加了一句總的讀法：其一一嚴事皆即法門，可以意得。
第一分是座體嚴十句：先說層級，這是座本身的層層而上；其後九句是覆座之嚴——金網、四種帳、三種蓋、寶衣。澄觀說，雖然蓋是四面行列、由諸天執持，也仍算覆座。
第二分從「樓閣」起十句，是在殿內建立樓閣繞座而嚴，初句是總，下九句別顯嚴閣。
第三分從「寶鈴帳」起十句辨帳嚴。這裡澄觀補了一句很要緊的話：帳也是繞座的，前面已經辨過覆座；如果要重複地辨，那就是帳上建樓、樓上覆帳，重重無盡。——一句話把座嚴從裝飾提到了華嚴的重重無盡義。
第四分從「妙寶華」起辨嚴座身，就是前面說過有疑的那一段。第五分從「因陀羅金剛寶」起十七句，都是以妙寶為門、為窗、為覆，也嚴座體，以莊嚴其藏；澄觀說，因為是蓮華藏，所以標中的表法與前面不同——十住、十行不說蓮華，就道理說本來應該有。第六分從「真珠瓔珞」起十二句，是瓔珞周垂之嚴；他順帶指出「其摩尼身」以下二句文似有缺略，因為因陀羅妙色寶之下沒有所結屬，又不屬於下面的香類，不能單獨作一段。
第七分從「黑栴檀」起十六句，以香為嚴。第八分從「雨百萬」起二十句，是雨雲為嚴。第九分從「建百萬」起四十八句，是座外四面之嚴；這一分澄觀又細分為四：初二十句是雜雜莊嚴羅列座側，二從「光明寶」起九句是光明嚴，三從「天寶衣」起九句是寶衣敷布嚴，四從「天鈴幢」起十句是寶幢行列嚴。
第十分是音聲嚴：先十句樂音嚴，後二十句法音嚴；法音嚴之中，前十一句讚歎三寶，後九句說法益物。
這十分讀完，可以看出一個次第：從腳下的層級起，到上方的帳蓋，到四周的寶與香，到空中的雨雲，到座外的行列，最後落在聲音上。器物到了盡頭，剩下的就只有音。而音的最後二十句，說的全是法。
段三之五 三個譯語與兩件小事
這一大段裡有幾個音寫的詞，澄觀都出了訓解，順帶記在這裡。
「頻婆帳」的頻婆，此云身影質——帳的莊嚴具之中能現出外物之影，所以叫身影質。「阿樓那香」的阿樓那，此云紅赤色，是以色立名。「寶悉底迦」具足要說是塞縛悉底迦，此云有樂，若見到這個相必獲安樂，形狀如萬字。「天牟陀羅」的牟陀羅，此云鋒鼓，天樂初奏的時候先擊這面鼓。
還有兩件小事值得記。其一，「百萬億寶樓閣，延袤綺飾」一句，澄觀引靜法的意見說：梵語蒲莫迦此云帳輿，若是樓閣應當說微麼囊，既然不是，恐怕是譯錯了。澄觀自己的態度很有分寸——他說或許應當如此，因為前文已經有樓閣了；但如果是重複地辨，也沒有大失。舉異說而不強斷，這是本品疏文一貫的作法。其二，光明寶那九句下面說「網覆」，澄觀解釋道：就像世間的燈以網罩著，為的是護住夜裡的飛蟲，因而光成隱映。一句家常的比方，解掉了『光明何以要被網覆』的疑。
段三之六 廣前殊特：見座而得益的三十九句
第二大段從「有百萬億初發心菩薩」起。澄觀說，前文只略略說了「見者無厭」，已經略明得益之相，這裡把它廣開來說——這就是座的德用；而恭敬供養，又進一步顯示它為嚴。
得益的部分有三十九句，他曲分為四：初十句是約位辨益、其次從「得自在」起十二句是雜辨得益、三從「得檀」起十句是約行辨益、四從「入一切佛剎」起七句是約大用辨益。
初十句最好認，就是十住之名——初發心、治地、修行、生貴、方便具足、正心住、不退、童真、法王子、灌頂，一位一句。約行的十句則是六度加上大願、智慧燈、法光所照、演離癡法。
值得停下來的是澄觀對後三段的處理。他說後三段都通於諸位；或者也可以說，第二段明迴向、第三段明十行、第四段明十地。也就是說，這三十九句裡藏著一個豎的位次。《演義鈔》把這個配法的理由說得更細：因為初段約位是十住，第三段的十度全同十行，所以把第二段配迴向、第四段配十地，這樣豎位就具足了；只是第二段與第三段前後倒置，第二與第四也不甚顯，所以才要這樣配。
要排掉的誤讀是：以為這三十九句在講菩薩有多厲害。它們講的是一件事——看見這個座，會得到什麼。座是法門的形象，見座得益，就是遇法得益。
段三之七 供養五分：誰在供，供什麼
從「百萬億諸天王，恭敬禮拜」起，是供養的部分。澄觀分為五。
第一，十七句雜明八部、人天、菩薩三業設敬，其中所作各隨其類所宜。這一點值得對著經文看：龍王是諦觀無厭，夜叉王是頂上合掌，阿脩羅王是斷憍慢意，迦樓羅王是口銜繒帶——各類眾生的敬，各有各的樣子，經文沒有把他們寫成一律。
第二，從「天女專心」起二十六句，唯明諸天三業敬養。澄觀在這裡順帶做了一件事：他指出開頭三句是欲界天到色究竟天，後面又說「種種天」的，或者通於無色界，或者是總收上面諸類；「善思惟天」也通於諸類。
第三，從「菩薩天」起十二句，明菩薩的事供養——華手、香手、鬘手一直到莊嚴手，各以其手所主之物而雨之。第四，從「諸天子從天宮出」起四句，是諸天的身供養——連宮殿一起來，以身持座，舉身持座。第五，從「思惟菩薩」起十句，是菩薩的修法供養，也兼明得益。
這裡有一個問題澄觀自己提了出來：為什麼菩薩那邊多說得益、諸天這邊只說供養？他的答覆是兩句：諸天的供養正是得益之因；而諸天得益，也就是菩薩。
段三之八 為什麼這一會的莊嚴特別多
讀到這裡，任何人都會問一句：為什麼偏偏這一會的嚴事這樣多？
澄觀給了兩個理由：一是這一天多以一生補處為天王，二是賢位到此已極、大悲普周。他還把三會排開來比：十住那一會沒有菩薩之嚴，表示凡夫方入位；夜摩那一會就有了，因為已經入位，然而還不廣；到這一會才廣。
李通玄把同一個觀察寫成了一段問答，而且問得更細——他問：十住只有諸天眾來迎世尊，十行的徒眾就有諸天及菩薩眾，這一會為什麼八部王眾、大眾廣博、莊嚴色類這樣多？而十地那一會反倒不敘天王及眾來迎入殿莊嚴高座等事，何以位次高昇反而不陳廣供？
他自己的答覆是：十住有天而無菩薩來迎如來，所施的供養是為十住位，只表明初生佛智慧家，還沒有先見道的人，所以但列諸天而未有菩薩。順此推下去，十行已有見道入位，所以有菩薩眾來迎；到這一會，因為迴向之門會融真俗、大悲處世，所以諸天、菩薩、八部之類最為齊備。
兩家的著眼點不同——澄觀就位次之極說，通玄就迴向之義說——而所答同軌。並錄。
至於這一大堆莊嚴到底是誰的力量，澄觀最後收了一句：這些勝相都是如來海印所現的法界差別自在實德，是人法無礙、依正混融的嚴事。這一句要記住：座嚴不是天王的私能，天王是能感的一邊，所現的則是佛的海印。
段三之九 廣前因相與結通：十句說座的所由，一段說十方同然
第三大段是「百萬億善根所生」以下十句，廣前面所說的因相。澄觀只說「十句可知」，不另作解。這十句合起來說一件事：這個座從善根來、從諸佛護持來、從福德來、從殊勝心來、從大願來、從善行來、從善法來、從神力來、從功德來，並且是以讚歎之法而被讚歎的。
然後是結通。經文說：像這個世界的兜率天王為如來敷置高座那樣，一切世界的兜率天王也都這樣敷座、這樣莊嚴、這樣儀則、這樣信樂、這樣心淨、這樣欣樂、這樣喜悅、這樣尊重、這樣生希有想、這樣踊躍、這樣渴仰，全都同等。
這是本品第一次結通。它與後面兩次不同——後兩次用「悉亦如是」四字帶過，這一次卻把十一個「如是」逐一鋪開。要點在最後三字：悉皆同等。不是十方互相模仿，是同一佛力在十方同時起用，所以連心念的層次都一樣。
段四之一 迎佛興供：供是從身上出來的
那時，兜率天王敷置座位完畢，心中生起尊重，與十萬億阿僧祇兜率天子一同奉迎如來，以清淨心降下十種雲。
澄觀在這裡點出一句最值得記的話。經文說「諸天子眾各從其身出此諸雲時」——他說：都從身出，不只是顯示諸天的福力，也是表身即是供具，供從自心而生。
這一句可以解掉讀這一大段時最容易起的一個念頭：這麼多供養從哪裡來？答案是不從哪裡來。不是天上有一個倉庫，是心一動，供就現。所以下面那一長段『又於佛所起某某心』的句群，每一句都是先說心，後說供——起智慧境界心就燒香成雲，起歡喜心就雨天華雲，起尊重心就雨天蓋雲。心是因，供是果，一句一對，經文自己已經把因果並排寫好了。
澄觀把見佛興供的部分再分三：初十句是以衣盛供而散佛，表修寂滅以趣果；二從「百千億」起十句是起心雨供而嚴空，顯所修萬行稱於法性之空，空有無礙就是嚴空之義；三從「百千億那由他阿僧祇天子」起九句是雜申供養，表萬行雜修。他還補了一句：「調順寂靜無放逸心」應當分為二，那就有十句。
還有一件事要記。經文說諸天之所以能遙見佛如對目前，繫了三個「故」——如來威神力故、往昔善根之所流故、不可思議自在力故。澄觀判這三句為承力見佛之三：一現佛神力、二宿善力、三法門力。所以「見佛」這件事不是眼力的事，是三力和合的事。
段四之二 諸天同念：這是本品的第一句直接語
那時，兜率宮中一切諸天以及諸天女，都遠遠地見到佛，如同正對眼前，一同興起這樣的念頭——「如來出世難可值遇，我今得見具一切智於法無礙正等覺者。」
這是全品第一句直接引語，而且它不是說出來的，是心裡想的——經文用的字是「同興念言」。澄觀判此段為「慶遇奉迎」。
要注意「同興」二字。不是先有一位想到，別人跟著想；是同時起同一念。這與前面結通段的「悉皆同等」是同一個結構——同一佛力所加，所以所起之心無二。
而所念的內容只有兩層：一是難遇，二是今得見。這兩層合起來就是「慶遇」。整品那麼多莊嚴，落到眾生心裡的，其實只是這麼一句話。
段四之三 菩薩興供：一與多的四種可能
先住兜率宮的菩薩眾這一段，是本品義理最密的地方，也是華嚴宗義在嚴事上最直接的落處。
澄觀把菩薩的依報之供二十七句分為三：初十句是多因成多果之供，次八句是一因成一果之供，後九句是一因成多果之供。然後他問了一個很漂亮的問題：照理應該有四句，第四句「多因成一果」哪裡去了？
他的答覆是：多因成一果已經攝在初段裡了，因為多因能夠一一各自成就。接著他把這四句翻成華嚴的語言——初段就是一切中有一以及一切中有一切，次段就是一中一，後段就是一中一切。
這裡要慢讀。「一因一果」那八句，澄觀說「皆因果相似」，並且逐一配過：以波羅蜜所生的是寶蓋，因為蓋能障塵，就像度能除蔽；以清淨解所生的是華帳，帳能庇蔭如悲為佛境、華能開敷如覺解清淨；無生法忍所生的是衣，因為法忍和悅，可以用來嚴法身；入金剛法無礙心所生的是鈴網，因為演教之網則震金剛之妙音，觀教之網則不礙文而見理；解一切法如幻之心所生的是堅固香，因為香聞得到卻看不見、看得見卻攬不著，就像幻法見而不可取、取而不可得，知幻無堅反而成就堅法；周遍佛境如來座之心所生的是佛眾寶妙座，因為周遍法空正是佛智身所依之境，這就是座的意思；供佛不懈之心所生的是寶幢，因為摧懈慢之幢才能樹法勝之幢；解諸法如夢的歡喜心所生的是寶宮殿，因為諸法如夢正是佛所棲託之處。
八對讀完會發現一件事：所供之物與能供之心，不是『拿東西換功德』的關係，是同一件事的兩面。心是什麼樣，供就長成什麼樣。這就是「因果相似」。
至於後九句的「一因成多果」，澄觀說無著與無生本是一義——無生就理說，無著就智說，這兩者相契才成一因。所以那九種雲雖多，因只有一個。
再往後是身出正報之供：每一位菩薩身上各出不可說百千億那由他菩薩，充滿法界虛空界。澄觀分為十句：初二句明現身的德量——一一之量周遍法界、德齊於佛；次三句明勝辯之因；次四句顯勝辯所依；後一句正申辯讚。而所以能有這樣的辯，是從總持辯藏所流。他最後引了子夏《詩序》的一句話收尾：情動於中故形於言，言猶不足，敬之至也。——讚到說不出來，才是敬到極處。
段五之一 覩佛勝德：二十一種殊勝功德
從「爾時，一切諸天及諸菩薩眾，見於如來、應、正等覺——不可思議人中之雄」起，是本品篇幅最長、最難讀的一段。
澄觀先把難處說出來：這段經文次第具顯如來二十一種殊勝功德，因為文言浩汗，以致古來的解釋都迷失了。他自己的處理是分作三段——初總觀如來、次別觀德相、三結成觀解——並且說二十一德分成二十段，因為最後兩德合在一起。
「初總」就是「如來、應、正等覺」這三個號。澄觀說這是略舉三德以顯一雄：一是如來，二是應（即應供），三是正等覺（即正遍知），而這個「應」字也通屬下文，因為隨應而覺。
要排掉的誤讀是：以為這一大段是在堆砌讚辭。它是有骨架的——二十一德，一德一段，次第井然；只是句與句之間沒有標號，所以看起來像一條沒有分節的長河。讀的時候可以抓幾個轉折處：「其身無量」是別觀德相之始，「住於諸佛廣大之身」是第一德的收束，「智慧境界，不可窮盡」以下轉入第二德，如此類推。
而這一段裡有一句經文，是本品唯一直說唯心的地方——「恒以智慧，知諸世間如幻、如影、如夢、如化，一切皆以心為自性，如是而住」。前面菩薩興供那一段，澄觀所配的「解一切法如幻」「解諸法如夢」，正好在這裡由經文自己說了出來：那不是疏家添的義，是如來德相之一。
段五之二 光用與現嚴之意：佛為什麼要現這些
接著是見佛光用：毛孔出光、大眾咸見、出大妙音、現微妙莊嚴、現諸佛出興、現諸佛變化、現妙寶光焰。這一段的體例很特別——它不只說現了什麼，還一路說為什麼現，一連串「為……故」。
然後經文說：那時，如來的大悲普遍覆蓋，顯示一切智所有的莊嚴，要使不可說世界中的眾生，未信的令信，已信的令增長，已增長的令清淨，已清淨的令成熟，已成熟的令心調伏。
澄觀在這裡做了一件他自己也承認可以有別解的事：他用位次去讀這一串益。他說這段文含多勢，且依一判——先約行布：起初五句是十信，從初信到令心調伏，是信位圓滿；接下來七句都是十住之益；再三句是十行之益；再三句是十迴向之益；從「常見諸佛」以下則盡明十地，初四句都屬歡喜地，離惡清淨是第二地，依一切智見法不動是三四地，得入一切菩薩眾會是五六七地，常生佛家是八地以上。
然後他自己給了另一個讀法：若約圓融，起初五句就是信中攝位，句各一位；《演義鈔》把這五句配得明明白白——初信是信位、增長是住位、清淨是行位、成熟是向位、調伏是地位。從「觀甚深」以下則義通諸位，因為圓教之中位位攝德。
這是一個值得停下來的地方。同一段經文，行布地讀是一個次第，圓融地讀是句句攝位；澄觀兩讀並存而不取一廢一。讀華嚴的人若只會一種讀法，多半就會覺得另一種是錯的。
最後是『現嚴之因』十七句：世尊所現的這些莊嚴，都是過去先所積集的善根所成，然後一連十八個「故」（底本實計；澄觀科為十七句，「又現其身最殊妙故」一句有「又」字，與前句合為一）。澄觀判這十七句為明上弘佛道，初句為總、其餘是別，而前五句各攝二德、其餘各一。收尾一句最要緊：自在法王的一切功德，都從往昔善根所現；一切菩薩於一切劫稱揚讚說，也不可窮盡。
換句話說，這一整段的答案是：不是佛要顯耀，是往昔的因到今天結成了這個場。
段六 請佛處殿：三稱善來，五個名號
那時，兜率陀天王為如來嚴辦了這些供具之後，與百千億那由他阿僧祇兜率天子一同向佛合掌說：善來啊世尊，善來啊善逝，善來啊如來、應、正等覺，唯願您垂加哀愍，就住在這座宮殿裡吧。
這是本品第二句直接語，也是全品唯一一句對佛說出口的話。有幾件事值得點出來。
第一，次第仍然是嚴辦供具已而後請。從敷座到嚴殿到興供，一路備到這裡才開口。不是先請佛來再張羅。
第二，三稱「善來」而舉五個名號。《演義鈔》把五號數出來：一世尊、二善逝、三如來、四應供、五正遍知；並且說平常只略舉下面三個，這裡加上上面兩個，所以是五德。澄觀在疏裡另補一句：這些「善來」及下文之意，都如第三會所說——又是一個繫於前會而不重出的例子。
第三，所請的不是『來說法』，是「處此宮殿」。請的是住，不是講。法要有人請，這是華嚴一路的常法；而請的資格，就在前面那三百零二種莊嚴裡——他先把處所備成法器，才有資格開這個口。
六十本此處只有兩稱善來、兩個名號。並錄，不判。
段七 如來受請：十一個「故」，然後入殿
那時，世尊以佛的莊嚴而自作莊嚴，具足大威德，然後一連十一個「為……故」，才說「受天王請，入一切寶莊嚴殿」。
這個句法值得留意。佛受一個邀請，經文不直接說受，先說了十一個理由——為令眾生生大歡喜、為令菩薩發深悟解、為令天子增益欲樂、為令天王供養無厭、為令眾生緣念發心、為令眾生種見佛善根、為令常發清淨信、為令見佛供養無所求、為令志願清淨、為令勤集善根無懈息、為令發大誓願求一切智。
要排掉的誤讀是：以為佛受請是給天王面子。經文一個字也沒有這麼說。十一個理由沒有一個是為佛自己，也沒有一個是為天王的體面，全都是為眾生的益。所以「受請」在這裡是一個利他的行為，不是一個社交的行為。
接著是「如此世界，十方所有一切世界，悉亦如是」——本品第二次結通。受請這件事，在十方同時發生。
入殿之後，殿中自然而有妙好莊嚴，一切寶網彌覆，普雨七種雲，並出不可思議妓樂音聲讚揚如來的一切種智。澄觀在這裡只判一句：第二現嚴，顯是佛力故，出過諸天。——前面的嚴是天王備的，這裡的嚴是佛入了殿以後自然而有的。二者不同，不可混。
段八 天王獲益：這一次樂音沒有停
那時，兜率宮中，妓樂與歌讚熾然不息；以佛的神力，使兜率天王心中沒有動亂。
這是本品與前面兩會最見位次之別的一句，而澄觀主動把它提了出來。
他說：十住那一位次較劣，要攝散歸靜，所以樂音止息；這一位次超勝，得動之實性，所以動與寂無二，音樂熾然而心不動。
六十本此處正作「一切音樂寂然無聲，不復擾亂」。二本在這一句上恰好相反：八十本是熾然不息而心不亂，六十本是寂然無聲而後正念。並錄，不判；但澄觀所立的義是就八十本的文而說的。
這一句要慢讀。前一會〈昇夜摩天宮品〉的同型處，八十本略去了「樂音止息」而六十本有，澄觀那時判為譯人之意——因為十行這一會夾在中間，退可同前、進可齊後，所以兩邊都不說。到了這一會，八十本乾脆把話說到另一邊：不是把樂關掉才能定，是樂正響著而心已經不動。
這是一個位次的判準：初學要靜處才靜得下來，這叫攝散歸靜；到了迴向位，動本身就是實性，所以不必求靜。澄觀用了四個字——動寂無二。
天王由此得的益，經文列了八樣：往昔善根圓滿、善法堅固、增長淨信、起大精進、生大歡喜、淨深志樂、發菩提心、念法無斷總持不忘。澄觀分為二：初是得定之益，「往昔」以下是進善之益，而「佛神力」三字通貫二益。
段九 十偈：十位過去佛，一座殿
那時，兜率陀天王承著佛的威力，隨即自行憶念過去在諸佛之處所種下的善根，而說出十首偈。
先看格式。十偈的第一句各舉一佛之名，第二句十偈全同——「諸吉祥中最殊勝」，第三句只換殿名——『彼曾入此某某殿』，第四句十偈全同——「是故此處最吉祥」。十首偈只有兩處在變：佛名與殿名。
澄觀的判語很短：十頌，頌各一佛，佛名有異，略無別德，其餘同前會。這一句要與前一會對讀才知道分量。前一會的十偈，每一偈第一句是『別名·通號·別德』三段，澄觀還逐一以下三字之德解上二字之名；這一會的十偈第一句只有名，沒有別德——所以他說「略無別德」。
然後是這十佛的位置。澄觀說：這十佛就是前會的十佛；比前會那十佛更前的十佛，寄位漸深，憶念漸遠。法藏所說相同：這是歎前面夜摩十佛之前的十位如來，寄以顯示漸深漸遠，過於前會；而就道理說，實通於一切諸佛。
所以這十首偈真正在說的是一件事：這個地方吉祥，因為佛曾經來過——而且不只來過一次，是十位佛、更前的十位佛，一路往前推不到頭。天王所憶念的「過去佛所所種善根」，也就是他自己與這個處所的宿緣。
要排掉的誤讀是：以為這是在誇殿。殿本身沒有吉祥可言；殿之所以吉祥，是因為曾經有佛入。而佛之所以肯入，是因為這裡備好了。首尾扣在一起。
十偈說完，經文結通：像這個世界的兜率天王承佛神力以頌讚歎過去諸佛那樣，十方一切諸世界之中的兜率天王，也都是這樣讚歎佛的功德。這是本品第三次結通。
段十 如來就坐：整品的動作到這裡才落地
那時，世尊在一切寶莊嚴殿的摩尼寶藏師子座上結跏趺坐。
澄觀把最後這一段分作四別：一明就座，二從「法身」以下顯德——他說這也大同前面的二十一德，因為怕文煩就不具釋了，三從「不可說」以下明眾集，就是眷屬圓滿，四從「坐此座」以下是現嚴，先此界後結通。
眾集那一句他特別註了一筆：後一品的眾集有所表，所以只說一萬；就實理說是遍集的，所以這裡只說「不可說眾」，未必只是後品的那些人。
最後是一件公案。有人主張這一段升座應當移到入殿之後、歎處之前，說經文的次序倒了。澄觀不同意，他的答覆只有一句：先請入殿，讚是為了請坐，於理有什麼違背？《演義鈔》把兩邊的意思都說明白了：對方的意思是入殿就該坐、坐完才歎，所以要迴文；澄觀的意思是入殿之後接著歎處請坐，然後才受請，於理何失。
誌錄，不判。但這件事本身值得記：一部經的段落次第，古德也會有異見，而異見的解決靠的是「於理何違」四個字，不是靠改經。
而末句仍是「十方一切兜率陀天，悉亦如是」——與前面兩次結通首尾相應。整品從「不離」起，到「悉亦如是」止；佛一句法也沒說，場已經立完了。
承衍
- 與前二會之繫：本品所不離者三處，其中須彌頂即〈昇須彌山頂品〉之處，夜摩天宮即〈昇夜摩天宮品〉之處。澄觀於本品多科繫「餘義具如第三會初」「皆如第三會說」而不重出；量詞亦以前會為比——「位增十行之百萬故」。三品同型異位：彼處在須彌、在夜摩，此處在兜率；彼用『十千』『百萬』，此用「百萬億」；彼所不離者一處、二處，此所不離者三處。往後升他化天說十地，這個形還會再積一層。
- 與本會後二品之繫：本會三品，澄觀判「初二當會由致、後一正說」，而前二品之中「前一化主赴機、後品助化讚佛」。本會之名，就人而言叫金剛幢菩薩會，而金剛幢之名出於〈十迴向品〉；本品只立處、立座、立請，說法之人與所說之法都在後二品。澄觀於就座段特別註明：後品眾集只說一萬是有所表，此處說「不可說眾」，未必只是後品之人。
- 與十迴向之繫：本品之處所表的是十迴向。李通玄說得最明白——於此天說十迴向，是要顯明和會真俗而成大慈悲，長處生死而不廢涅槃，這就叫迴向；並且說從初發心住以來一直如是和會，只是到這一位次終了才偏得其名。澄觀則以「知足」二字繫之：迴勳授子乃知有餘，迴向眾生乃知自足。二家所繫不同而同指〈十迴向品〉。
- 李通玄之科與計數：通玄不用澄觀的十段，他把本品長科為十一段，又把第一段復科為七段，並且逐段計算行數與莊嚴之數——第一段之後有一百九十三行半經，其中一百七十七個「百萬億」種莊嚴寶座及寶地虛空、又一百零八個「百萬億」種菩薩並諸天八部王眾、又十個「百萬億」善根之所嚴潔。他另有『一生十無生』一門，立蘊、見、空、性、時劫、涅槃生死、音聲寂默、智慧分別、神通、剎那際十種無生。此為古德別行之一軌，誌錄不判。
- 法藏之異軌：法藏所疏為六十本，判本品初品有七段——本會圓現、不動昇此、天王嚴處、迎佛設供、覩佛勝德、天王敬請、受請成益。座之圓滿相他判為十三種，逐一列名；座嚴之分數他也另有一套——雜事嚴五十二種，別事嚴之中寶二十一種、香王十七種、雲雨二十一種，重明雜嚴二十九種，衣幢各十種，音聲嚴四十二句。他並就六十本經文釋色界諸天何以四禪各有四天，判為一總三別。與澄觀之科各成一系，並錄不判。
- 智儼之科：智儼判此三品分二，初二為前方便序、後一為正宗；此初品有二，初體用、二融體，融內有三即身口意；第二「時彼天王」以下赴緣攝化，其文有六。他又以殿名之遞增顯慈悲德相隨物轉增——第三會但說其殿、第四會但論莊嚴、第五會云一切寶莊嚴、第六會摩尼寶等。誌錄不判。
- 古德之古釋與評：覩佛勝德一段，澄觀取二十一種殊勝功德為判，並於《演義鈔》中評前人二說——賢首解為十門，他以為以總名收別義皆不盡理，且結中不出內德外相、內德不出福智，攝不得前文諸德；《刊定記》科為十六三業，他以為段段之中三業多闕，消文不盡。二說他都判為「偏近」，而自許「依今之釋，一句無遺矣」。誌錄之，不判。
- 異譯並錄不判：八十本與六十本之座名（摩尼藏／如意寶藏）、座德句數（十一句／十三種圓滿相）、請詞（三稱善來五號／二稱二號）、天王獲益（妓樂熾然不息／一切音樂寂然無聲）、十佛名與十殿名，皆異；量詞則二本同作「百萬億」，八十本本品三百零二見、六十本本品範圍內三百一十二見。二本並錄，不判高下。
- 〔查無〕：本品無牒經釋論之別行論，不同於〈十地品〉之有《十地經論》，記闕。《十玄門》中「兜率」零命中，記闕。《華嚴經旨歸》《孔目章》中「兜率」諸見皆屬他處事跡或品次之提及，非牒釋本品之文，不採為本品之證。
A scripture moves house for the third time, and each time the manner of the moving is harder to understand
In this chapter the World-Honored One does not speak one sentence of Dharma with his own mouth. The whole of the prose of the chapter is the narration of the compilers, and there are only three places of direct speech: a single thought raised at one and the same moment by the gods of the palace of Tuṣita; the few sentences in which the heaven-king invites the Buddha to dwell in the hall; and the ten verses spoken by the heaven-king at the end. From beginning to end the Buddha does two things only — he comes, and then he sits down.
What, then, is this chapter doing? Chengguan's answer is quite clear: it is the “occasioning,” not the “proper doctrine.” He determines that this assembly has three chapters of scripture, of which the first two are the passage that raises the matter and the third, “The Ten Dedications,” is the proper exposition; and of those first two, this chapter comes first and speaks of “the lord of transformation coming to the capacities,” while the next chapter speaks of “those who assist the transformation praising the Buddha.” So if in reading this chapter one does not first see that it is setting up a field, one will feel it to be no more than a string of description lavish enough to leave one breathless.
It is not description. It is answering a question: on what ground does the field in which the ten dedications are to be spoken stand up at all?
And this time the answer weighs more than either of the two before it. The adornment of the seat in the preceding assembly used “a million”; this assembly uses “a million koṭis,” and uses it in one breath three hundred and two times. What has been added is exactly what this chapter would have one see.
Why the Tuṣita Heaven: Chengguan gives six reasons
The “Tuṣita” of the chapter's name Li Tongxuan renders as “the heaven of the joy of knowing contentment.” These two words, “knowing contentment,” are the pivot upon which Chengguan sets up his account.
Chengguan first states the sense of the chapter's name: Tuṣita is the place, and the Buddha, with the body of the Dharma realm, responds without rising, and hence it is called “ascending.” Then he asks a question: why is it spoken in this heaven and no other? He gives six answers himself, and the Yanyi chao counts them out one by one — first, the preceding ten practices were in the Yāma Heaven, and the dedications now spoken surpass the former station, so that he dwells up in Tuṣita: this is with respect to sequence only; second, it takes the name of this heaven, “knowing contentment”; third, it is with respect to the lord of this heaven; fourth, it explains “knowing contentment” a second time, the earlier being contentment with respect to benefiting oneself and this one contentment with respect to benefiting others; fifth, it is stated with respect to the middle way; sixth, it is explained by evenness.
Of these the fourth deserves the slowest reading. Chengguan draws a worldly comparison: a man piles up merit and accumulates distinction, and looking at his own rank always feels it not yet enough; but once he turns his distinctions over and confers them upon his son, he finds that he has more than enough. The bodhisattva is just so — while diligently and painfully accumulating practice he never feels it enough; once he dedicates it to sentient beings, he knows that he is content of himself.
The misreading to be ruled out is this: to take “knowing contentment” for having few desires, for no longer pressing forward. It is not. The contentment here is the fruit of dedication — without dedicating one never knows contentment; having dedicated, one knows that there is a surplus to dedicate. So that the Dharma of the dedications should be spoken in the heaven of knowing contentment is not the taking of an auspicious place-name; it is the taking of a necessity in the doctrine.
The fifth and the sixth should be pointed out as well. Of the six heavens of the realm of desire, Tuṣita dwells in the middle — the two heavens above are heedless and the three below are coarse and heavy, and this one alone dwells in the middle, and therefore it displays that compassion and wisdom are even. Chengguan cites a further passage: to be born in this heaven one must cultivate the three merits of giving, keeping the precepts, and concentration; the other heavens either are not complete in all three or have a preponderance and are not even, and this heaven alone has the three merits even. So “middle” is not the middle of a position; it is the sense of not being partial.
Segment one, the whole assembly manifesting at once: it says first that the earlier gatherings have not dispersed
The opening sentence: because of the spiritual power of the Buddha, in all the worlds of the ten directions, within each and every Jambudvīpa of the four continents, the Tathāgata was seen seated beneath the tree of awakening, and in each place there were bodhisattvas who expounded the meaning of the Dharma upheld by the Buddha's spiritual power.
Chengguan determines this segment to be “the whole assembly manifesting at once,” and takes the first sentence apart: “spiritual power” is the cause of the pervading, and what follows “the ten directions” is the mark of the pervading. He also notes one thing in particular: this spiritual power is not necessarily the arousing of the penetration of spiritual objects; it is only the power of self-mastery of mind that cultivation has formed.
There is a place here that is easily slipped over. The sentence of the same type in the preceding assembly, “Ascent to the Palace of the Yāma Heaven,” raised two places, the southern Jambudvīpa and the summit of Sumeru; this assembly ought by rights to raise three, “beneath the tree, the summit of Sumeru, and the palace of the Yāma Heaven,” yet the scriptural text says only “seated beneath the tree.” Chengguan explains: where the text has nothing, it is abbreviating — because in the next segment, on ascending without leaving, the three places have already been raised in full, this earlier place is made a shadow only, which in reverse displays that the four preceding assemblies are all perfectly pervasive.
So this sentence is not boasting of the vastness of the Buddha's penetrations; it is declaring one thing: that the first assembly through the fourth are all still there and have not broken up. Fazang says it still more plainly: the earlier assemblies of the tree of awakening, the Hall of Universal Light, the Trāyastriṃśa Heaven, and the Yāma Heaven have none of them dispersed, and what is spoken on ascending here is simultaneous with those, so that it is everywhere across the ten directions and runs vertically through the assemblies, simultaneous and yet before and after, spoken without obstruction.
If the earlier assembly had to break up before the later one could open, it would become a Dharma spoken in one gathering after another by turns, and not the unobstructed assembly of the Dharma realm that the Avataṃsaka is.
Segment two, ascending without leaving: what is not left is, this time, three places
At that time the World-Honored One, again by his spiritual power, did not leave from beneath this tree of awakening, nor the summit of Mount Sumeru, nor the palace of the Yāma Heaven, and yet he had already gone to that great hall in the Tuṣita Heaven adorned with all wondrous jewels.
This sentence is the pivot of the chapter, and it is also the shape that the whole scripture has been piling up all along. In the third assembly he ascends Sumeru, and what is not left is one place, beneath the tree; in the fourth he ascends to the Yāma Heaven, and what is not left is two, beneath the tree and Sumeru; in this assembly he ascends to Tuṣita, and what is not left is three, beneath the tree, Sumeru, and the Yāma Heaven. Further on, when he ascends to the Heaven of Free Enjoyment of Others' Emanations to speak the ten grounds, there will simply be one place more.
Here Chengguan sets down two determinations: the four assemblies in all the places of the ten directions before this are all solemnly undispersed, and yet he ascends here and speaks — the intent being to make clear that he is everywhere across the ten directions and runs vertically through the nine assemblies, the Buddha's body of the Dharma realm pervading all times and places.
The misunderstanding to be ruled out is this: it is not that the Buddha has divided his body. If one said that one buddha stayed beneath the tree, one was on Sumeru, one was in the Yāma Heaven, and yet another came to Tuṣita, that would make four buddhas. What the scriptural text says is that he goes without leaving — one and the same Buddha, not diminished here, not increased there. What is called “responding without rising” means that what rises is the response, not the body.
Brought down to the reader: what is called ‘the Buddha has come’ has never been the Buddha's walking from a far place to a near one. It is that here there is stimulus, and so here he is seen. And because the stimulus in the earlier places has not stopped, the Buddha in the earlier places has not gone away either.
Segment three, part one, the heaven-king sees the Buddha coming from afar: first the place is prepared, then the person is invited
At that time the king of the Tuṣita Heaven saw from afar the Buddha coming, and thereupon spread out upon the hall a lion seat of the Maṇi Treasury.
One must ask first: it has only just been said that the Buddha does not leave and does not move; how then can there be a “seeing from afar”?
The answer lies on the side of what is able to see. The substance of the Buddha neither goes nor comes; seeing, however, has a far and a near. That “coming” which the heaven-king beheld upon his hall is a mark manifested by his own stimulus. Fazang makes this level the tenet of the chapter: the heaven-king, with a vessel-hall that answers to the Dharma realm, is what is able to stimulate; the Tathāgata, with a cloud of body pervading the Dharma realm, is what is able to respond; stimulus and response meet without anything moving, and out of the stillness of that unmovedness the images spring up in profusion — this is what is called dependent arising complete in virtue.
And so the first thing the heaven-king does after seeing the Buddha is not to welcome him but to spread the seat. He would first prepare this place where the Buddha can be seen into a place where the Buddha can dwell. The sequence of the whole chapter is settled from here: first the place is prepared, then the person is invited; and only when the preparing has reached its end does he open his mouth.
The seat is called “the lion seat of the Maṇi Treasury.” Chengguan has taken it apart graph by graph: inexhaustible great vows arise according to the wish, and compassion and wisdom necessarily go together so that birth and death do not defile — hence “Maṇi Treasury”; practice is spread out and laid abroad — hence the word “spread.”
Segment three, part two, the ten virtues of the seat: one general sentence, ten kinds of fullness
Next the scriptural text uses eleven sentences to say what this seat is. Chengguan determines that the first sentence is the general one and the other ten are the particular ones, and that the particular part is “ten kinds of full and excellent marks.”
How are the ten sentences matched? He says: the first sentence is the mark of its own substance, since it is formed of jewels; the six that follow are marks of cause — the mark of depth and distance, the mark of excellence and wonder, the mark of vastness, the mark of sameness of substance, the mark of completeness in virtue, and the mark of firmness; and the last three display the surpassing distinction in general and are the virtuous functioning of the seat — first, its stately beauty; second, its freedom from defilement; third, its being without limit.
Set against the scriptural text it becomes quite clear. “Gathered and formed out of every kind of wondrous jewel of the heavens” is its own substance; “what the roots of goodness cultivated in the past had brought about” is depth and distance, the cause lying in the past; “what the spiritual power of all the Tathāgatas made manifest” is excellence and wonder; “born of the roots of goodness of measureless hundreds of thousands of koṭis of nayutas and asaṃkhyeyas” is vastness; “arose from the pure Dharma of all the Tathāgatas” is sameness of substance; “adorned and polished bright by the power of boundless merit” is firmness; and then “those who look upon it give rise to gladness and love, and there is no time at which they have their fill of it” is stately beauty, “it is a dharma that transcends the world, and is undefiled by the world” is freedom from defilement, and “all sentient beings come and observe it, and not one of them is able to exhaust its wondrous beauty” is being without limit.
One thing should be pointed out here: what Fazang commented upon was the sixty-fascicle text, and in the same passage he determines “thirteen kinds of full marks,” naming them one by one as the mark of its own character, the mark of cause, the mark of indestructibility, the mark of excellence, the mark of true purity, the mark of commonality, the mark of completeness in virtue, the mark of freedom from evil, the mark of subtlety and wonder, the mark of transcending the world, the mark of freedom from defilement, the mark of sameness, and the mark of inexhaustibility. The scriptural texts of the two versions themselves differ in the number of their sentences — the sixty-fascicle text has, in addition, such sentences as “commonly adorned by all sentient beings” and “arisen from the causes and conditions of all the worlds” — and so the two houses count differently. Both are recorded, and neither is adjudicated.
The misreading to be ruled out is this: to read these ten sentences as ten sentences of praise. They are not praising how fine the seat looks; they are saying how the seat came to be, on what ground it stands, and why it cannot be seen to the end. The seat is the image of the Dharma of the ten dedications; wherever the Dharma comes from, from there the seat comes too.
Segment three, part three, three hundred and two kinds of “a million koṭis”: a number that can be counted
From “there were a million koṭis of tiers of steps” onward the scriptural text enters the densest passage of the chapter, and the one most easily skipped.
Here Chengguan gives a number of a kind he rarely gives: this passage, which particularly makes clear substance and function, has in all three hundred and two kinds of “a million koṭis.” He further divides these three hundred and two kinds into three great segments — first expanding the seat's own substance; next, from “there were a million koṭis of bodhisattvas of the first arousing of the mind” onward, expanding the surpassing distinction spoken of above; third, from “a million koṭis of roots of goodness” onward, expanding the mark of cause spoken of above; and he says that the first segment chiefly makes clear the adornment of the world as vessel, while the latter two display the adornment of the world of sentient beings, and that all of them are the power of the world of perfect awakened wisdom.
Then he explains why it is “a million koṭis”: because the station increases upon the million of the ten practices.
This sentence must be looked at backward before it can be understood. The preceding assembly, speaking the ten practices, used the numeral “a million” throughout; this assembly, speaking the ten dedications, uses “a million koṭis” throughout. The number itself is not there for one to reckon up; it is there so that the increase may be seen — the station rises one degree, and the adornment that answers to it thickens by one layer.
And this number can be checked. The three graphs meaning “a million koṭis” in the base text, counted through the whole chapter, come to exactly three hundred and two occurrences, which agrees with Chengguan's “three hundred and two kinds.” Segment by segment it tallies as well: ten sentences for the adornment of the body of the seat, ten for the pavilions, ten for the adornment of hangings, seventeen from “Indra adamantine jewels” onward, twelve for the necklaces, sixteen for the adornment of fragrances, twenty for the raining clouds, forty-eight for the four sides outside the seat, ten for the music, and twenty for the sounds of the Dharma; thirty-nine sentences for the benefit gained; sixty-nine in all for the five divisions of offering; and ten for the mark of cause. These numbers the scriptural text yields one by one when counted. Only in the passage on adorning the body of the seat does Chengguan determine twelve sentences where the scriptural text counts eleven — and there he himself has said beforehand that there is a doubt: the bimba hangings ought, by the pattern of like with like, to stand before the jeweled flowers, and it may also be determined as twelve sentences discerning the hangings and nine adorning the body of the seat. Since he has himself recorded his doubt, it is recorded here too, and not adjudicated.
One misreading to rule out: this is not hyperbole. Hyperbole makes one into ten; here the station is written out as a number, and a number that will stand being counted.
Segment three, part four, the ten divisions of the seat's adornment: counting from underfoot up to sound
Chengguan divides at length this great passage on “expanding its own substance” into ten: the first nine are the adornment of form and mark, and the last is the adornment of sound. He adds one general instruction for reading it: each and every matter of adornment is itself a gate of the Dharma, and this can be got by the intent.
The first division is the ten sentences on the adornment of the body of the seat: first the tiers of steps, which are the layer upon layer of the seat itself rising up; the nine sentences after that are the adornments that cover the seat — nets of gold, four kinds of hangings, three kinds of canopies, and jeweled garments. Chengguan says that although the canopies are ranged in rows on the four sides and held up by the gods, they still count as covering the seat.
The second division, ten sentences from “pavilions,” is the setting up of pavilions within the hall to encircle and adorn the seat; the first sentence is general, and the nine below it particularly display the adorning of the pavilions.
The third division, ten sentences from “hangings with jeweled bells,” discerns the adornment of hangings. Here Chengguan adds a most important sentence: the hangings too encircle the seat, since the covering of the seat has already been discerned above; and if one would discern it over again, then it is hangings with pavilions built upon them and pavilions with hangings covering them, layer upon layer without end. — In one sentence he lifts the adornment of the seat from decoration up to the Avataṃsaka doctrine of layer upon layer without end.
The fourth division, from “wondrous jeweled flowers,” discerns the adorning of the body of the seat, which is the passage of doubt spoken of above. The fifth division, seventeen sentences from “Indra adamantine jewels,” all use wondrous jewels as doors, as windows, and as covering, and also adorn the substance of the seat so as to adorn its treasury; Chengguan says that because it is a lotus treasury, the display of the Dharma in the heading differs from what went before — in the ten abodes and the ten practices the lotus is not spoken of, though by rights, in principle, it ought to have been there. The sixth division, twelve sentences from “pearl necklaces,” is the adornment of necklaces hanging down round about; he notes in passing that the two sentences from “a million koṭis of maṇi bodies” onward seem to be lacking something in the text, since below “Indra jewels of wondrous color” there is nothing to which it is bound, and it does not belong to the class of fragrances below either, so that it cannot stand alone as a division.
The seventh division, sixteen sentences from “black sandalwood,” takes fragrance as adornment. The eighth, twenty sentences from “there rained down a million,” is the raining of clouds as adornment. The ninth, forty-eight sentences from “they set up a million,” is the adornment on the four sides outside the seat; and this division Chengguan subdivides into four: the first twenty sentences are miscellaneous adornments ranged along the sides of the seat; the second, nine sentences from “jewels of radiance,” is the adornment of light; the third, nine sentences from “heavenly jeweled garments,” is the adornment of jeweled garments spread out; the fourth, ten sentences from “heavenly bell-banners,” is the adornment of jeweled banners ranged in rows.
The tenth division is the adornment of sound: first ten sentences of the adornment of the sounds of music, then twenty of the adornment of the sounds of the Dharma; and within the adornment of the sounds of the Dharma the first eleven sentences praise the three jewels and the last nine speak the Dharma and benefit beings.
Having read through these ten divisions one can see a sequence: from the tiers of steps underfoot, to the hangings and canopies above, to the jewels and fragrances round about, to the raining clouds in the air, to the rows outside the seat, and at last coming to rest upon sound. When things have come to their end, what is left is sound alone. And the last twenty sentences of that sound speak of nothing but the Dharma.
Segment three, part five, three transcribed words and two small matters
In this great passage there are several transcribed words upon which Chengguan has given glosses; they are recorded here in passing.
The bimba of “bimba hangings” means here “the substance that bears an image” — among the adornments of the hangings the images of outer things can appear, and hence “the substance that bears an image.” The aruṇa of “aruṇa fragrance” means here “the color red,” the name being established by the color. The “jeweled svastika,” fully stated, is the svastika in its longer transcription, which means here “possessing joy”; if one sees this mark one will surely gain security, and its shape is like the graph for “myriad.” The moutuoluo of “heavenly moutuoluo” means here “the leading drum,” which is struck first when the music of the heavens begins to play.
Two small matters are worth recording besides. First, on the sentence “a million koṭis of jeweled pavilions, stretching broad and splendidly ornamented,” Chengguan cites the opinion of Jingfa, who says: in Sanskrit it is bumojia, which means here “a curtained carriage”; if it were a pavilion one ought to say weimonang; and since it is not so, it is an error of translation. Chengguan's own attitude is finely measured — he says that perhaps it ought to be so, since pavilions have already appeared in the text above; but that if it is a discerning of the matter over again, there is no great fault in it either. To raise a divergent account without forcing a judgment is the constant manner of the commentary on this chapter. Second, beneath the nine sentences on jewels of radiance it says “covered with a net,” and Chengguan explains: it is like a lamp of the world covered over with a net, which is for guarding the insects of the night, so that its light becomes half-hidden. A homely comparison, which dissolves the doubt of ‘why light should have to be covered with a net.’
Segment three, part six, expanding the surpassing distinction spoken of above: the thirty-nine sentences on the benefit gained by seeing the seat
The second great segment begins from “there were a million koṭis of bodhisattvas of the first arousing of the mind.” Chengguan says that the text above only briefly said “those who see it have not their fill,” which already made the mark of gaining benefit briefly clear, and that here it is opened out and spoken of at length — and this is the virtuous functioning of the seat; while the reverence and the offerings further display it as adornment.
The part on gaining benefit has thirty-nine sentences, which he divides in four by a winding division: the first ten sentences discern benefit with respect to the stations; the next twelve, from “obtained sovereign spiritual penetrations,” miscellaneously discern the gaining of benefit; the third, ten sentences from “obtained the dāna perfection,” discern benefit with respect to practice; the fourth, seven sentences from “entered everywhere into all the lands of the buddhas,” discern benefit with respect to great functioning.
The first ten are the easiest to recognize: they are the names of the ten abodes — the first arousing of the mind, governing the ground, cultivating practice, noble birth, complete in skillful means, the abode of the rectified mind, non-retrogression, youthful truth, prince of the Dharma-king, and consecration, one station to a sentence. The ten sentences with respect to practice are the six perfections together with the great vow, the lamp of wisdom, being shone upon by the light of the Dharma, and expounding the Dharma free of delusion.
What deserves a pause is Chengguan's handling of the latter three divisions. He says that the latter three all run through all the stations; or one may also say that the second segment makes clear the dedications, the third the ten practices, and the fourth the ten grounds. That is to say, within these thirty-nine sentences there lies hidden a vertical order of stations. The Yanyi chao states the reason for this matching more finely: because the first segment, with respect to the stations, is the ten abodes, and the ten perfections of the third segment are wholly the same as the ten practices, the second segment is matched with the dedications and the fourth with the ten grounds, so that the vertical stations are complete; only, the second and third segments are inverted in order, and the second and the fourth are not very manifest, and this is why they must be matched in this way.
The misreading to be ruled out is this: to think that these thirty-nine sentences are telling how impressive the bodhisattvas are. They are telling one thing — what is gained by seeing this seat. The seat is the image of the gate of the Dharma; to see the seat and gain benefit is to meet the Dharma and gain benefit.
Segment three, part seven, the five divisions of offering: who is offering, and what is offered
From “a million koṭis of heaven-kings bowed in reverence” onward is the part on offering. Chengguan divides it into five.
First, seventeen sentences that miscellaneously make clear how the eight classes, humans and gods, and the bodhisattvas set forth reverence in the three kinds of action, what each does being according to what is fitting for its own kind. This point is worth looking at against the scriptural text: the dragon kings gaze and have not their fill, the yakṣa kings join their palms above their heads, the asura kings cut off all thought of pride, the garuḍa kings hold silk streamers in their beaks — each class of being has its own manner of reverence, and the scriptural text has not written them all alike.
Second, twenty-six sentences from “a million koṭis of goddesses made offerings with concentrated minds,” which make clear only the reverence and offerings of the gods in the three kinds of action. Here Chengguan does one thing in passing: he points out that the first three sentences run from the realm of desire up to the heaven of the ultimate form, and that the “gods of every kind” spoken of afterward either run through the formless realm as well or are a general gathering up of the classes above; and that the “gods who ponder well” likewise run through all the classes.
Third, twelve sentences from “bodhisattva gods,” which make clear the bodhisattvas' offering of things — flower-hand, fragrance-hand, garland-hand, and so on down to adornment-hand, each raining down the thing that his own hand presides over. Fourth, four sentences from “divine sons came forth from the palaces of the heavens,” which are the gods' offering of their bodies — coming together with their palaces, holding up the seat with the body, raising the whole body and holding up the seat. Fifth, ten sentences from “bodhisattvas of pondering,” which are the bodhisattvas' offering of the cultivation of the Dharma, and which also make clear the gaining of benefit.
Here is a question that Chengguan himself raises: why is it that on the side of the bodhisattvas much is said of gaining benefit, while on the side of the gods only offering is spoken of? His reply is two sentences: the offering of the gods is precisely the cause of gaining benefit; and the gods' gaining benefit is itself the bodhisattvas.
Segment three, part eight, why the adornments of this assembly are so especially many
Reading this far, anyone will ask: why is it that the matters of adornment of this assembly in particular are so many?
Chengguan gives two reasons: first, that this heaven for the most part has a final-birth bodhisattva for its heaven-king; second, that the stations of the worthy have here reached their utmost and great compassion is universally complete. He also sets the three assemblies side by side for comparison: the assembly of the ten abodes had no adornment of bodhisattvas, displaying that the ordinary person is only then entering the stations; the assembly of the Yāma Heaven had it, since the stations had already been entered, and yet even so it was not extensive; only in this assembly is it extensive.
Li Tongxuan writes the same observation as a question and an answer, and asks it more finely still — he asks: in the ten abodes there were only the hosts of the gods coming to welcome the World-Honored One; in the ten practices the followers already included the hosts of gods and of bodhisattvas; why is it that in this assembly the kings of the eight classes, the vastness of the great assembly, and the kinds and colors of the adornments are so many? And why is it that in the assembly of the ten grounds, on the contrary, nothing is narrated of the heaven-king and the hosts coming to welcome him, of entering the hall, of adorning the high seat, and the like — how is it that where the station rises higher, the extensive offerings are not set out?
His own reply is: in the ten abodes there were gods but no bodhisattvas coming to welcome the Tathāgata; the offerings bestowed were for the station of the ten abodes, and only make clear that one has just been born into the house of the Buddha's wisdom, there being as yet none who have seen the path before, so that the gods only are listed and there are as yet no bodhisattvas. Following this on, in the ten practices the path has already been seen and the stations entered, and so hosts of bodhisattvas come to welcome him; and in this assembly, because the gate of the dedications harmonizes the true and the conventional and great compassion dwells in the world, the gods, the bodhisattvas, and the classes of the eight groups are the most complete of all.
The two houses fix upon different things — Chengguan speaks with respect to the utmost of the stations, and Tongxuan with respect to the sense of dedication — and yet their answers run on the same track. Both are recorded.
As to whose power this whole mass of adornment is, Chengguan gathers it up at the end in one sentence: these excellent marks are all the sovereign true virtues of the differentiations of the Dharma realm as manifested by the Tathāgata's ocean-seal, matters of adornment in which person and dharma are unobstructed and the environing and the proper are blended together. This sentence should be remembered: the adornment of the seat is not the heaven-king's private ability; the heaven-king is the side that is able to stimulate, and what is manifested is the Buddha's ocean-seal.
Segment three, part nine, expanding the mark of cause and the concluding extension: ten sentences on whence the seat came, one passage on the ten directions being the same
The third great segment is the ten sentences from “born of a million koṭis of roots of goodness” onward, expanding the mark of cause spoken of above. Chengguan says only “the ten sentences can be understood,” and offers no further explanation. Taken together these ten sentences say one thing: this seat comes from roots of goodness, from the sustaining of the buddhas, from merit, from excellent minds, from great vows, from good practices, from good dharmas, from spiritual power, and from merit, and it is praised with dharmas of praise.
Then comes the concluding extension. The scriptural text says: just as the king of the Tuṣita Heaven of this world set out a high seat for the Tathāgata, so too did the kings of the Tuṣita Heaven of all the worlds set out the seat in this way, adorn it in this way, keep to this manner in this way, delight in faith in this way, purify their minds in this way, take joy in this way, rejoice in this way, honor him in this way, give rise to the thought of a rare thing in this way, leap up in this way, and long for him in this way — all of them alike.
This is the first concluding extension of the chapter. It differs from the two that follow — the latter two pass over it in the four graphs meaning “it was likewise just so,” while this one lays out eleven occurrences of “in this way” one by one. The point lies in the last three graphs: all of them alike. It is not that the ten directions imitate one another; it is that one and the same power of the Buddha rises into function in the ten directions at one and the same time, so that even the layers of their thought are the same.
Segment four, part one, welcoming the Buddha and raising up offerings: the offerings come out of the body
At that time the king of the Tuṣita Heaven, having finished setting out the seat, gave rise to reverence in his mind, and together with a hundred thousand koṭis of asaṃkhyeyas of divine sons of the Tuṣita Heaven went out to welcome the Tathāgata, and with pure minds they rained down ten kinds of clouds.
Here Chengguan points out the sentence most worth recording. The scriptural text says “when those hosts of divine sons each brought forth these clouds from their own bodies” — and he says: that they all come forth from the body not only displays the power of merit of the gods, but also displays that the body is itself the offering, and that offerings are born from one's own mind.
This one sentence dissolves the thought that most easily arises in reading this long passage: where do so many offerings come from? The answer is that they come from nowhere. It is not that there is a storehouse in the heavens; it is that as soon as the mind stirs, the offering appears. Hence in the long run of sentences below, ‘again in the presence of the Buddha they gave rise to such and such a mind,’ every sentence states the mind first and the offering after — giving rise to a mind of the realm of wisdom, they burn fragrance which becomes clouds; giving rise to a mind of joy, they rain down clouds of heavenly flowers; giving rise to a mind of reverence, they rain down clouds of heavenly canopies. The mind is the cause and the offering the fruit, one pair to a sentence; the scriptural text has itself already written cause and fruit side by side.
Chengguan further divides the part on seeing the Buddha and raising up offerings into three: the first ten sentences are the offering held in garments and scattered upon the Buddha, displaying the cultivation of stillness so as to tend toward the fruit; the second, ten sentences from “hundreds of thousands of koṭis,” are the raising of the mind and the raining of offerings that adorn empty space, displaying that the myriad practices cultivated answer to the emptiness of the nature of dharmas, emptiness and existence being unobstructed, which is the sense of adorning space; the third, nine sentences from “hundreds of thousands of koṭis of nayutas of asaṃkhyeyas of divine sons,” are the setting forth of offerings of various kinds, displaying the mixed cultivation of the myriad practices. He adds one remark: “a mind tamed and still and without heedlessness” ought to be divided into two, and then there would be ten sentences.
One more thing is to be recorded. The scriptural text says that the reason the gods could see the Buddha from afar as though he were directly before their eyes is bound to three occurrences of “because”: because of the majestic spiritual power of the Tathāgata, because of the flowing forth of roots of goodness of old, and because of inconceivable sovereign power. Chengguan determines these three sentences as the three by which one sees the Buddha through sustaining power: first the present spiritual power of the Buddha, second the power of goodness of former lives, third the power of the gate of the Dharma. So “seeing the Buddha” is not a matter of the power of the eye; it is a matter of three powers meeting together.
Segment four, part two, the gods think as one: this is the chapter's first sentence of direct speech
At that time all the gods and the goddesses in the palace of Tuṣita saw the Buddha from afar as though he were directly before their eyes, and together raised up this thought — “The Tathāgata's appearing in the world is hard to meet with; today I have obtained sight of him who is complete in omniscience and unobstructed with regard to the Dharma, the Perfectly Awakened One.”
This is the first sentence of direct quotation in the whole chapter, and moreover it is not spoken out but thought within — the graphs the scriptural text uses are “together raised up this thought and said.” Chengguan determines this passage to be “rejoicing at the meeting and going out to welcome him.”
The two graphs “together raised” should be noticed. It is not that one of them thought of it first and the others thought of it after; it is that at one and the same time one and the same thought arose. This has the same structure as the “all of them alike” of the concluding extension above — one and the same power of the Buddha sustains them, and so the mind that arises is without duality.
And what is thought has two layers only: first, that he is hard to meet with; second, that today they have obtained sight of him. Put together, these two layers are “rejoicing at the meeting.” Of all the adornment in the chapter, what comes down into the minds of sentient beings is in fact just this one sentence.
Segment four, part three, the bodhisattvas raise up offerings: the four possibilities of the one and the many
The passage on the hosts of bodhisattvas who had dwelt beforehand in the palace of Tuṣita is the densest place in the chapter doctrinally, and it is also where the doctrine of the Huayan school comes down most directly upon the matters of adornment.
Chengguan divides the twenty-seven sentences of the bodhisattvas' offering of the environing recompense into three: the first ten sentences are offerings in which many causes form many fruits; the next eight are offerings in which one cause forms one fruit; the last nine are offerings in which one cause forms many fruits. Then he asks a very fine question: by rights there ought to be four propositions; where has the fourth, “many causes forming one fruit,” gone?
His reply is: many causes forming one fruit is already gathered into the first segment, since many causes are each able to form it severally. He then turns these four propositions into the language of the Huayan school: the first segment is “within all there is one” together with “within all there is all”; the next segment is “within one, one”; and the last segment is “within one, all.”
Here one should read slowly. Of the eight sentences of “one cause, one fruit,” Chengguan says that “in all of them cause and fruit resemble one another,” and he matches them one by one: what is born of the perfections is the jeweled canopy, because the canopy is able to screen off dust, as the perfections are able to remove what obscures; what is born of pure understanding is the flower hanging — the hanging is able to shelter, as compassion is the Buddha's realm, and the flower is able to open out, as understanding of awakening is pure; what is born of the patient acceptance of the non-arising of dharmas is the garment, because the patience of the Dharma is harmonious and pleasing and may be used to adorn the dharma-body; what is born of the mind that enters the unobstructedness of the adamantine Dharma is the net of bells, because to expound the net of the teaching is to sound the wondrous note of the adamantine, and to contemplate the net of the teaching is to see the principle without obstruction from the letter; what is born of the mind that understands all dharmas to be like an illusion is the firm fragrance, because fragrance can be smelt and yet not seen, seen and yet not grasped, just as illusory dharmas are seen and yet cannot be taken, taken and yet cannot be got, and to know that illusion is without firmness is thereby to form the firm Dharma; what is born of the mind that pervades the Buddha's realms and the seat of the Tathāgata is the wondrous seat of the manifold jewels of the buddhas, because pervading the emptiness of dharmas is precisely the object upon which the body of the Buddha's wisdom rests, and this is the sense of a seat; what is born of the mind that makes offerings to the Buddha without slackening is the jeweled banner, because only by crushing the banner of sloth and pride can the excellent banner of the Dharma be raised; and what is born of the joyful mind that understands dharmas to be like a dream is the jeweled palace, because dharmas being like a dream is precisely the place where the Buddha lodges.
When the eight pairs have been read one finds one thing: the things offered and the mind that offers are not in the relation of ‘exchanging goods for merit’; they are two faces of one and the same thing. As the mind is, so the offering grows. This is what “cause and fruit resemble one another” means.
As for the last nine sentences of “one cause forming many fruits,” Chengguan says that non-attachment and non-arising are in origin one sense — non-arising is stated with respect to principle and non-attachment with respect to wisdom, and only when these two meet is there one cause. So although those nine kinds of cloud are many, the cause is one only.
Further on is the offering of the recompense proper to the body, brought forth from the body: from the body of each single bodhisattva there come forth inexpressibly many hundreds of thousands of koṭis of nayutas of bodhisattvas, filling the Dharma realm and the realm of space. Chengguan divides it into ten sentences: the first two make clear the measure of virtue of the bodies manifested — the measure of each one of them pervades the Dharma realm and their virtue is level with the Buddha's; the next three make clear the cause of their excellent eloquence; the next four display what their excellent eloquence rests upon; and the last one properly sets forth their eloquent praise. And the reason they can have such eloquence is that it flows from the treasury of eloquence of total retention. At the end he cites a sentence from Zixia's Preface to the Odes to close: feeling stirs within and hence takes form in words, and when words are still not enough, that is reverence at its utmost. — To praise until one can no longer speak is to revere to the utmost.
Segment five, part one, beholding the Buddha's excellent virtues: the twenty-one kinds of excellent merit
From “at that time all the gods and all the hosts of bodhisattvas saw the Tathāgata, the Worthy One, the Perfectly Awakened One — the inconceivable hero among humankind” onward is the longest and the hardest passage in the chapter to read.
Chengguan first states the difficulty: this passage of scripture displays in order and in full the twenty-one kinds of excellent merit of the Tathāgata, and because the words of the text are so vast the explanations of the ancients have all alike gone astray. His own handling is to divide it into three — first the general beholding of the Tathāgata, next the particular beholding of the marks of virtue, third the concluding formation of the beholding — and he says that the twenty-one virtues are divided into twenty segments, because the last two are joined together.
The “first, the general” is the three titles “Tathāgata, Worthy One, Perfectly Awakened One.” Chengguan says that this raises three virtues in brief so as to display one hero: first, Tathāgata; second, in speaking of the Worthy One, this is the one worthy of offerings; third, the Perfectly Awakened One, which is the one of right and universal knowledge — and that this graph “worthy” also belongs to the text below, since he awakens in accordance with what is fitting.
The misreading to be ruled out is this: to think that this long passage is a piling up of words of praise. It has a skeleton — twenty-one virtues, one virtue to a segment, in orderly sequence; only, there are no marks between sentence and sentence, so that it looks like a long river without divisions. In reading it one can catch hold of several turning points: “his body is measureless” is the beginning of the particular beholding of the marks of virtue; “he abides in the vast body of all the buddhas” is the gathering up of the first virtue; from “the realm of his wisdom cannot be exhausted” onward it turns into the second virtue; and so on in the same manner.
And within this passage there is one sentence of scripture that is the only place in the chapter where mind-only is directly stated — “he constantly knows by wisdom that the worlds are like an illusion, like a shadow, like a dream, like a transformation, and that all of them have mind for their own nature, and thus he abides.” In the passage above on the bodhisattvas' offerings, the “understanding all dharmas to be like an illusion” and the “understanding dharmas to be like a dream” that Chengguan matched are here spoken out by the scriptural text itself: that is not a sense added by the commentator; it is one of the marks of virtue of the Tathāgata.
Segment five, part two, the working of the light and the intent of manifesting the adornments: why the Buddha manifests these things
Next is the working of the Buddha's light: light issues from the pores, the great assembly all sees it, a great and wondrous sound issues, subtle and wondrous adornments are manifested, the buddhas arising and appearing are manifested, the transformations of the buddhas are manifested, and flames of light of wondrous jewels are manifested. The manner of this passage is quite distinctive — it does not only say what is manifested, but says all along why it is manifested, in a string of “in order to.”
Then the scriptural text says: at that time the great compassion of the Tathāgata covered all everywhere, and he displayed all the adornments that omniscience possesses, wishing that among the sentient beings in inexpressibly many worlds, those who did not yet believe should be caused to believe, those who believed should be caused to increase, those who had increased should be caused to become pure, those who had become pure should be caused to ripen, and those who had ripened should be caused to have their minds tamed.
Here Chengguan does something that he himself admits may be read otherwise: he reads this string of benefits by the stations. He says that this passage of text contains several forces, and that he will follow one determination only — first with respect to the graded array: the first five sentences are the ten faiths, from the first faith down to the taming of the mind, since the station of faith is then full; the seven sentences that follow are all the benefit of the ten abodes; three more are the benefit of the ten practices; three more are the benefit of the ten dedications; and from “constantly to see the buddhas” onward all makes clear the ten grounds, the first four sentences all belonging to the Joyful Ground, “to leave evil behind and be pure” being the second ground, relying upon omniscience and seeing the Dharma unmoved being the third and fourth grounds, obtaining entry into the assemblies of all bodhisattvas being the fifth, sixth, and seventh, and constantly being born in the house of the Buddha being the eighth ground and above.
Then he gives another reading of his own: if it is taken with respect to perfect interfusion, the first five sentences are the gathering of the stations within faith, each sentence being one station; and the Yanyi chao matches these five sentences quite plainly — the first, faith, is the station of faith; the second, increase, is the station of the abodes; the third, purity, is the station of the practices; the fourth, ripening, is the station of the dedications; the fifth, taming, is the station of the grounds. And from “to observe the profound Dharma” onward the sense runs through all the stations, because in the perfect teaching station upon station gathers in the virtues.
This is a place worth pausing at. One and the same passage of scripture: read by the graded array it is one sequence; read by perfect interfusion it is sentence by sentence a gathering of stations. Chengguan lets both readings stand and does not take one and discard the other. Those who read the Avataṃsaka knowing only one way of reading will for the most part feel that the other one is wrong.
Last are the seventeen sentences of ‘the cause of manifesting the adornments’: the adornments which the World-Honored One manifested are all formed by the roots of goodness gathered beforehand in the past, and then a string of eighteen occurrences of “in order to” (as counted in the base text; Chengguan's outline makes seventeen sentences, the clause ‘and further, in order to manifest his body as most excellent’, which carries the word ‘further’, being joined to the one before it). Chengguan determines these seventeen sentences as making clear the seeking of the Buddha's path above, the first sentence being general and the rest particular, and the first five each gathering in two virtues while the rest have one each. The closing sentence is the most important: all the merits of the sovereign Dharma-king are manifested from roots of goodness of old; and all the bodhisattvas, praising and proclaiming them throughout all kalpas, could not exhaust them.
In other words, the answer of this whole passage is: it is not that the Buddha wishes to display his splendor; it is that the causes of old have come to their fruit today in this field.
Segment six, inviting the Buddha to dwell in the hall: three sayings of “Welcome,” five titles
At that time the king of the Tuṣita Heaven, having prepared these offerings for the Tathāgata, together with hundreds of thousands of koṭis of nayutas of asaṃkhyeyas of divine sons of the Tuṣita Heaven joined his palms toward the Buddha and said: Welcome, World-Honored One; welcome, Well-Gone One; welcome, Tathāgata, Worthy One, Perfectly Awakened One; we pray only that you would take pity and dwell here within this palace.
This is the second sentence of direct speech in the chapter, and the only sentence in the whole chapter spoken aloud to the Buddha. Several things deserve to be pointed out.
First, the sequence is still that the offerings are prepared and only then is the invitation made. From spreading the seat to adorning the hall to raising up offerings, he prepares all the way to this point before he opens his mouth. He does not first invite the Buddha to come and then get things ready.
Second, he says “Welcome” three times and raises five titles. The Yanyi chao counts the five titles out: first, World-Honored One; second, Well-Gone One; third, Tathāgata; fourth, Worthy of Offerings; fifth, Right and Universal Knowledge; and it says that ordinarily the lower three only are raised in brief, while here the upper two are added, so that they are five virtues. Chengguan adds one further sentence in the commentary: these sayings of “Welcome,” and the sense of the text below, are all as expounded in the third assembly — again an instance of being bound to an earlier assembly and not set out a second time.
Third, what is asked is not ‘that he come and speak the Dharma’ but that he “dwell here within this palace.” What is invited is the dwelling, not the speaking. That the Dharma must be invited by someone is the constant rule of the Avataṃsaka throughout; and the qualification for inviting lies in the three hundred and two kinds of adornment that went before — he first prepared the place into a vessel of the Dharma, and only then had the standing to open his mouth.
In the sixty-fascicle text there are here two sayings of “Welcome” only, and two titles. Both are recorded; neither is adjudicated.
Segment seven, the Tathāgata accepts the invitation: eleven occurrences of “because,” and then he enters the hall
At that time the World-Honored One, adorning himself with the Buddha's adornment and complete in great majestic virtue, then gives a string of eleven occurrences of “in order to,” and only afterward is it said that he “accepted the heaven-king's invitation and entered the Hall Adorned with All Jewels.”
This construction deserves notice. The Buddha accepts an invitation, and the scriptural text does not directly say that he accepts it; it first states eleven reasons — in order to cause sentient beings to give rise to great joy, in order to cause the bodhisattvas to give rise to deep understanding, in order to cause the divine sons to increase in desire and delight, in order to cause the heaven-king to make offerings without having his fill, in order to cause sentient beings to take him as the object of mindfulness and to arouse the mind, in order to cause sentient beings to plant the roots of goodness of seeing the Buddha, in order to cause them constantly to give rise to pure faith, in order to cause them to see the Buddha and make offerings without seeking anything, in order to cause their aspirations to be pure, in order to cause them to gather roots of goodness diligently without slackening or rest, and in order to cause them to give rise to the great vow and to seek omniscience.
The misreading to be ruled out is this: to think that the Buddha's accepting the invitation is a granting of face to the heaven-king. The scriptural text says not one graph of the sort. Not one of the eleven reasons is for the Buddha himself, and not one is for the heaven-king's dignity; all of them are for the benefit of sentient beings. So “accepting the invitation” here is an act of benefiting others, not a social act.
Next comes “as it was in this world, so also in all the worlds that the ten directions possess it was just so” — the chapter's second concluding extension. This accepting of the invitation happens in the ten directions at one and the same time.
After he enters the hall, adornments wondrous and fair appear there of themselves: all the jeweled nets cover it, seven kinds of cloud rain down everywhere, and inconceivable sounds of music issue, extolling the omniscience of the Tathāgata. Chengguan determines only one thing here: the second, the manifesting of adornments, displays that it is by the Buddha's power, and therefore surpasses those of the gods. — The adornment before was prepared by the heaven-king; the adornment here appeared of itself after the Buddha had entered the hall. The two are different and must not be confused.
Segment eight, the heaven-king gains benefit: this time the music does not stop
At that time, within the palace of Tuṣita, the music and the songs of praise blazed on without ceasing; and by the Buddha's spiritual power the mind of the king of the Tuṣita Heaven was without disturbance.
This is the sentence in the chapter that most shows the difference of station from the two assemblies before, and Chengguan raises it of his own accord.
He says: the station of the ten abodes is the weaker, and must gather in what is scattered and return to stillness, and therefore the sounds of music come to rest; this station is surpassing, and has obtained the true nature of motion, and therefore motion and stillness are not two, and the music blazes on while the mind does not move.
The sixty-fascicle text here has precisely “all the sounds of music became still and without sound, and no longer disturbed him.” On this one sentence the two texts are exactly opposite: the eighty-fascicle text has the music blazing on without ceasing and the mind not disturbed, and the sixty-fascicle has it still and without sound and only then right mindfulness. Both are recorded; neither is adjudicated — but the sense that Chengguan establishes is stated with respect to the text of the eighty-fascicle version.
This sentence should be read slowly. At the corresponding place in the preceding assembly, “Ascent to the Palace of the Yāma Heaven,” the eighty-fascicle text omitted “the sounds of music came to rest” while the sixty-fascicle had it, and Chengguan determined at that time that this was the intent of the translator — because that assembly of the ten practices stands in the middle, able to retreat and be one with what precedes and to advance and be level with what follows, and so neither side is stated. By this assembly the eighty-fascicle text simply says the thing outright on the other side: it is not that the music must be switched off before there can be concentration; it is that the music is sounding on and the mind has already ceased to move.
This is a criterion of station: the beginner must be in a still place before he can become still, and this is called gathering in what is scattered and returning to stillness; but at the station of the dedications motion is itself the true nature, and therefore stillness need not be sought. Chengguan used four graphs — motion and stillness are not two.
The benefits the heaven-king gains from this the scriptural text lists as eight: the roots of goodness of old come to fullness, good dharmas become firm, pure faith increases, great vigor arises, great joy arises, the aspiration of his deep mind is purified, the mind of awakening is aroused, and he is mindful of the Dharma without interruption and retains it entire without forgetting. Chengguan divides them in two: the first is the benefit of obtaining concentration, and from “the roots of goodness of old” onward is the benefit of advancing in goodness; while the three graphs “the Buddha's spiritual power” run through both benefits.
Segment nine, the ten verses: ten buddhas of the past, one hall
At that time the king of the Tuṣita Heaven, sustained by the majestic power of the Buddha, thereupon called to mind of himself the roots of goodness he had planted in the presence of the buddhas of the past, and spoke ten verses.
Look first at the form. The first line of each of the ten verses raises the name of one buddha; the second line is the same in all ten — “most excellent among all things auspicious”; the third line changes only the name of the hall — ‘he once entered this such-and-such hall’; and the fourth line is the same in all ten — “and therefore this place is the most auspicious of all.” In the ten verses two things only change: the name of the buddha and the name of the hall.
Chengguan's determination is very short: ten verses, one buddha to a verse, the names of the buddhas differing, with no separate virtue given in brief, the rest being the same as in the preceding assembly. This sentence must be read against the preceding assembly before its weight is known. In the ten verses of the preceding assembly the first line of each verse was in three parts, ‘a particular name, a general title, and a particular virtue,’ and Chengguan even explained the name in the upper two graphs by the virtue in the lower three; in the ten verses of this assembly the first line has the name only and no separate virtue — and this is why he says “with no separate virtue given in brief.”
Then, the place of these ten buddhas. Chengguan says that these ten buddhas are the ten buddhas of the preceding assembly; and that the ten buddhas before those ten are lodged in a station progressively deeper, and are called to mind progressively further back. Fazang says the same: this is praising the ten Tathāgatas before the ten buddhas of the Yāma Heaven above, lodged so as to display what is progressively deeper and further off, surpassing what went before; while in principle it runs through all the buddhas.
So what these ten verses are really saying is one thing: this place is auspicious because a buddha once came here — and not once only, but ten buddhas, and ten buddhas before those, pushed back without reaching an end. The “roots of goodness planted in the presence of the buddhas of the past” that the heaven-king calls to mind are likewise his own bond of old with this place.
The misreading to be ruled out is this: to think that this is praise of the hall. The hall of itself has no auspiciousness to speak of; the hall is auspicious because buddhas have entered it. And the reason the buddhas were willing to enter is that here things had been made ready. Beginning and end are locked together.
When the ten verses are finished, the scriptural text concludes and extends: just as the king of the Tuṣita Heaven of this world, sustained by the spiritual power of the Buddha, praised in verse the buddhas of the past, so too the kings of the Tuṣita Heaven within all the worlds of the ten directions praised the merits of the Buddha in just this way. This is the chapter's third concluding extension.
Segment ten, the Tathāgata takes his seat: only here does the action of the whole chapter come to the ground
At that time the World-Honored One sat with his legs fully crossed upon the lion seat of the Maṇi Jewel Treasury in the Hall Adorned with All Jewels.
Chengguan divides this last passage into four: first, making clear the taking of the seat; second, from “the dharma-body” onward, displaying his virtue — and he says that this too is much the same as the twenty-one virtues above, and that for fear of a tedious text he will not explain it in full; third, from “inexpressibly many” onward, making clear the gathering of the assembly, which is the fullness of his retinue; fourth, from “after he had sat upon this seat” onward, the manifesting of adornments, first in this world and then the concluding extension.
On the sentence about the gathering of the assembly he sets down a particular note: the gathering of the assembly in the next chapter has something that it displays, and therefore says only “ten thousand”; in the true principle the gathering is universal, and therefore here it says only “inexpressibly many hosts,” which are not necessarily only the people of the next chapter.
Last is a case at law. Someone held that this passage on ascending the seat ought to be placed after the entering of the hall and before the praising of the place, saying that the order of the scriptural text has been inverted. Chengguan does not agree, and his reply is one sentence only: first he is invited to enter the hall, and the praising is for the sake of inviting him to sit — what in principle does this go against? The Yanyi chao states the meaning of both sides plainly: the other party's meaning is that upon entering the hall he ought to sit, and only when the sitting is done should there be praising, and so the text should be turned about; Chengguan's meaning is that after entering the hall there follows at once the praising of the place and the inviting to sit, and only then the accepting of the invitation — and what in principle is amiss in that?
It is recorded, and not adjudicated. But the matter itself is worth recording: over the order of the sections of a scripture the ancient worthies too may hold divergent views, and the settling of a divergent view rests upon the four graphs “what in principle does this go against?” — not upon altering the scripture.
And the closing sentence is still “in all the Tuṣita Heavens of the ten directions it was likewise just so” — answering, beginning to end, to the two concluding extensions before. The whole chapter runs from “not leaving” to “it was likewise just so”; the Buddha has not spoken one sentence of Dharma, and the field has been set up entire.
Lineage
- The bond with the two preceding assemblies: what this chapter does not leave is three places, among which the summit of Sumeru is the place of “Ascent to the Summit of Mount Sumeru” and the palace of the Yāma Heaven is the place of “Ascent to the Palace of the Yāma Heaven.” In many of his sections on this chapter Chengguan binds the matter to those, saying “the remaining senses are all as at the beginning of the third assembly” and “all as expounded in the third assembly,” and does not set them out a second time; and the numeral too is measured against the preceding assembly — “because the station increases upon the million of the ten practices.” The three chapters are of one type in different stations: there the place is on Sumeru and in the Yāma Heaven, here it is in Tuṣita; there the numerals used are ‘ten thousand’ and ‘a million,’ here it is “a million koṭis”; there what is not left is one place and two places, here what is not left is three. Further on, when he ascends to the Heaven of Free Enjoyment of Others' Emanations to speak the ten grounds, this shape will pile up one layer more.
- The bond with the two later chapters of this assembly: of the three chapters of this assembly Chengguan determines that “the first two are the occasioning of this assembly and the last is the proper exposition,” and of the first two that “the first is the lord of transformation coming to the capacities and the latter chapter is those who assist the transformation praising the Buddha.” The name of this assembly, with respect to the person, is the assembly of the bodhisattva Vajra Banner, and the name Vajra Banner comes from “The Ten Dedications”; this chapter sets up the place, the seat, and the invitation only, and the person who speaks the Dharma and the Dharma spoken are both in the two later chapters. In the segment on taking the seat Chengguan notes in particular: the gathering of the assembly in the next chapter says only “ten thousand” because it has something that it displays, while here it says “inexpressibly many hosts,” which are not necessarily the people of the next chapter.
- The bond with the ten dedications: what the place of this chapter displays is the ten dedications. Li Tongxuan says it most plainly — that the ten dedications are spoken in this heaven in order to make manifest the harmonizing of the true and the conventional so as to form great compassion, dwelling long in birth and death without abandoning nirvāṇa, and this is what is called dedication; and he says further that from the abode of the first arousing of the mind onward it has been such a harmonizing all along, and only at the end of this station does it particularly obtain the name. Chengguan for his part binds it by the two words “knowing contentment”: turning one's distinctions over and conferring them upon one's son, one then knows that there is a surplus; dedicating to sentient beings, one then knows that one is content of oneself. The two houses bind it differently, and both point to “The Ten Dedications.”
- Li Tongxuan's outline and his counting: Tongxuan does not use Chengguan's ten segments; he outlines this chapter at length in eleven segments, and outlines the first segment again in seven, and he further counts the lines and the numbers of the adornments segment by segment — after the first segment there are one hundred ninety-three and a half lines of scripture, within which there are one hundred seventy-seven kinds of “a million koṭis” of adorned jeweled seats and jeweled ground and space, and again one hundred and eight kinds of “a million koṭis” of bodhisattvas together with the kings of the gods and of the eight classes, and again ten kinds of “a million koṭis” of roots of goodness by which it is made clean and bright. He has besides a gate of his own, ‘the ten kinds of non-arising within one birth,’ establishing ten kinds of non-arising — of the aggregates, of the views, of emptiness, of nature, of time and kalpas, of nirvāṇa and birth and death, of the sound of speaking the Dharma and of silence, of the discriminations of wisdom, of the penetrations, and of the limit of an instant. This is one of the separately circulating tracks of the ancient worthies; it is recorded and not adjudicated.
- Fazang's different track: what Fazang commented upon was the sixty-fascicle text, and he determines that the first chapter has seven segments — the whole assembly manifesting in the round, ascending here without moving, the heaven-king adorning the place, welcoming the Buddha and setting out offerings, beholding the Buddha's excellent virtues, the heaven-king reverently inviting him, and accepting the invitation and forming benefit. The full marks of the seat he determines as thirteen kinds, naming them one by one; and for the divisions of the seat's adornment he has another reckoning of his own — miscellaneous adornment, fifty-two kinds; within the particular adornment, jewels twenty-one kinds, the kings of fragrance seventeen kinds, clouds and rain twenty-one kinds; the further clarification of miscellaneous adornment, twenty-nine kinds; garments and banners, ten kinds each; and the adornment of sound, forty-two sentences. He also explains, upon the scriptural text of the sixty-fascicle version, why the gods of the realm of form have four heavens in each of the four meditations, determining it as one general and three particular. His outline and Chengguan's each form a system of their own; both are recorded, and neither is adjudicated.
- Zhiyan's outline: Zhiyan determines that these three chapters divide in two, the first two being the introductory expedient and the last the proper doctrine; and that this first chapter has two, first substance and function and second the interfusion of substance, within the interfusion being three, namely body, speech, and mind; and that from “at that time that heaven-king” onward is the coming to conditions and gathering in for transformation, of which the text has six. He further displays by the progressive increase of the names of the halls that the marks of virtue of loving-kindness and compassion increase as they turn toward beings — the third assembly speaks of the hall only, the fourth discusses its adornment only, the fifth says “adorned with all jewels,” the sixth says maṇi jewels, and so on. It is recorded and not adjudicated.
- The ancient explanations of the ancient worthies and the appraisal of them: for the passage on beholding the Buddha's excellent virtues Chengguan takes the twenty-one kinds of excellent merit as his determination, and in the Yanyi chao he appraises two accounts of his predecessors — Xianshou explains it as ten gates, which he takes to be a gathering of particular senses under a general name, in every case not exhausting the principle, and which moreover, in its conclusion, does not set out inner virtue and outer mark, and whose inner virtue does not set out merit and wisdom, so that it cannot gather in the many virtues of the text above; and the Kanding ji outlines it as sixteen sets of the three kinds of action, which he takes to be lacking in the three kinds of action in many of its segments, so that it too does not dispose of the text. Both accounts he determines to be “near but partial,” while he grants of his own account that “on the present explanation not one sentence is left over.” It is recorded, and not adjudicated.
- The divergent translations recorded together without adjudication: the eighty-fascicle and the sixty-fascicle texts differ in the name of the seat (Maṇi Treasury against Wish-Fulfilling Jewel Treasury), in the number of sentences on the seat's virtues (eleven sentences against thirteen kinds of full marks), in the words of invitation (three sayings of “Welcome” with five titles against two sayings with two titles), in the heaven-king's gaining of benefit (the music blazing on without ceasing against all the sounds of music becoming still and without sound), and in the names of the ten buddhas and of the ten halls; while for the numeral the two texts alike have “a million koṭis,” the eighty-fascicle text having three hundred and two occurrences in this chapter and the sixty-fascicle three hundred and twelve within the compass of this chapter. The two texts are recorded together, with no adjudication of better and worse.
- 〔not found〕: this chapter has no separately circulating treatise that quotes the scripture and explains it, unlike “The Ten Grounds,” which has the Shidi jing lun; the lack is recorded. In the Shixuan men a search for the word for Tuṣita yields no hits at all; the lack is recorded. In the Huayan jing zhigui and the Kongmu zhang the several occurrences of the word for Tuṣita all belong to the mention of matters elsewhere or of the sequence of the chapters, and are not text that quotes and explains this chapter; they are not taken as attestation for this chapter.
考據Apparatus
昇兜率天宮品＝第五會兜率天宮之首品。佛神力故，十方一一四天下閻浮提中皆見如來坐於樹下；世尊不離菩提樹下及須彌頂、夜摩天宮，而往詣兜率陀天一切妙寶所莊嚴殿。兜率天王遙見佛來，即於殿上敷摩尼藏師子之座，以「百萬億」句三百二見嚴之；天王率十萬億阿僧祇天子奉迎興供，先住兜率宮諸菩薩眾以出過諸天之具供養；一切諸天及菩薩眾覩佛勝德，佛現光明神變；天王請佛處殿，如來受請入一切寶莊嚴殿，天王獲益，承佛威力以十偈憶念過去十佛曾入此殿；末後如來就座，殿中自然而有供具。全品純敘事，唯天子同念之語、天王請詞與十偈為直接語，佛無一句自說。澄觀判「今初品中，大分十段」〔T35n1735 0683b29〕，並判座嚴「通有三百二種百萬億」〔0683c25〕；法藏判本品「初品中有七」〔T35n1733 0236a25〕，李通玄「約分為十一段」〔T36n1739 0849a03〕，智儼判「此初品有二」〔T35n1732 0041b17〕。『不離而升』與『嚴事偏多』二義，為本品古德釋義所聚。
一、科判定位
| 科判系統 | 此品之位 |
|---|---|
| 底本 T279 三十九品 | 品二十三 昇兜率天宮品（第五會 兜率天宮 · 卷二十二〔T10n0279 0115a12〕起–下品〈兜率宮中偈讚品第二十四〉品題〔0121a12〕前訖·長行敘事＋十偈二十行） |
| 澄觀《華嚴經疏》 | 升兜率天宮品疏〔T35n1735 0683a24〕起–下品品題〔0690c17〕前訖；四門＝來意·釋名·宗趣·釋文，釋文大分十段 |
| 澄觀《隨疏演義鈔》 | 升兜率天宮品鈔〔T36n1736 0358c03〕起–下品〔0363a25〕前訖 |
| 法藏《探玄記》（六十華嚴疏） | 如來昇兜率天一切寶殿品第十九〔T35n1733 0235c26〕起–下品〈兜率天宮菩薩雲集讚佛品第二十〉〔0239a17〕前訖；四門＝釋名·來意·宗趣·釋文，初品中有七 |
| 李通玄《新華嚴經論》 | 昇兜率天宮品第二十三〔T36n1739 0848b23〕起–〔0854b20〕前訖；三門＝釋品名目·釋品來意·隨文解釋，長科經意約分十一段 |
| 智儼《搜玄記》 | 佛昇兜率天宮一切寶殿品第十九〔T35n1732 0041a21〕起–〔0042a16〕前訖；四門同前，釋文判初品有二 |
| 佛馱跋陀羅 T278（六十華嚴） | 如來昇兜率天宮一切寶殿品第十九〔T09n0278 0478c20〕起–下品〈兜率天宮菩薩雲集讚佛品第二十〉〔0485a05〕前訖 |
來意——澄觀分會來·品來二重
「自下第五會，明上賢十向。四門同前。初來意中，先會來者，正為答前迴向問故，迴前解行以向真證，廣益自他，令行彌綸無不周故。」〔T35n1735 0683a25〕
其所引之經證——
「《菩薩大乘藏經》云「以少善根引無量果者，謂迴向心，以迴向心為大利故。」故行後明之。又前解行既著，今悲願彌博。」〔T35n1735 0683a28〕
「後品來者，前會既終將陳後說，先明說處表法故來。」〔T35n1735 0683b01〕
法藏之來意二重同軌而語異——「二來意者，初會來為答前十迴向問故。又前明解行，今起大願，若不起願恐證無為，故次來也。又迴前解行向於真證故也。」〔T35n1733 0236a03〕；智儼則一句判之——「此即答上迴向門。」〔T35n1732 0041a23〕，又云「所以來者，若不迴向，進行莫由故也。」〔0041a27〕
釋名——會名三重·品名之「升」
「二釋名者，先會得名，亦有三義，同前二會。二釋品名，兜率是處，佛以法界之身不起而應，故名為升。處此說者，表位超勝，是次第故。」〔T35n1735 0683b03〕
會名三義，《演義鈔》出其目——
「疏「亦有三義」者，一約處，名兜率天宮會；二約人，名金剛幢菩薩會；三約法，名十迴向會。」〔T36n1736 0358c11〕
何以於此天說，澄觀出六意——
「又上下放逸，此天知足，表世間行滿故，居喜足之天。又以彼有一生補處，表菩提之心功行滿故。又積功累勳，知階未足，迴勳授子乃知有餘。菩薩亦爾，勤苦積行未見有餘，迴向眾生乃知自足。又欲界六天，此居其中，表悲智均平，處於中故。又生此天而修三福，謂施、戒、定，自餘不具、偏多不均，故處此說也。」〔T35n1735 0683b06〕
《演義鈔》以「六意」數之並出其所本——
「疏「處此說」下，此句徵。從「表位」下，答。答有六意：一前行在夜摩，今迴向超前，故居兜率上，但約次第；二取知足天名；三約天主說之；四再就知足釋之，前約自利足，此約利他足；五約中道說之；六約均平釋。」〔T36n1736 0358c14〕
「言「又生此天而修三福」者，即《涅槃》三十二，應言修施戒者得上下天身，修施戒定得兜率天身。」〔T36n1736 0358c18〕
法藏釋品名以三義題之——「品名者，如來明佛法界身，昇是赴機起用，兜率是所赴之所，三義題名。又赴此喜足天者，表世間行滿故也。一切寶者，表攝行多門，可貴交飾故也。」〔T35n1733 0235c29〕
宗趣——
「第三宗趣者，會以十向大願為宗，得地為趣。品以升天赴感為宗，說向為趣。」〔T35n1735 0683b13〕
法藏分會宗·品宗，品宗一句最見其眼——「品宗者，謂天王嚴稱法界之器殿為能感，如來以遍法界之身雲為能應，感應契而無動、無動寂而繁興，緣起具德，為此品宗。」〔T35n1733 0236a11〕
釋文——澄觀判此會三品·此品十段
「第四釋文。此會有三品經，初二當會由致、後一正說。所以無勝進者，由二義故：一以此會是三賢位終，攝前解行總為趣地方便，迴向當體自是勝進，是故無也。」〔T35n1735 0683b15〕
「就初二品，前一化主赴機、後品助化讚佛。今初品中，大分十段：一本會齊現、二不離而升、三見佛嚴處、四迎佛興供、五覩佛勝德、六請佛處殿、七如來受請、八天王獲益、九承力偈讚、十如來就坐。今初也。」〔T35n1735 0683b28〕
底本段界與澄觀十段一一相扣——本會齊現〔T10n0279 0115a13〕· 不離而升〔0115a16〕· 見佛嚴處〔0115a18〕（總顯體德〔0115a19〕· 別明體用〔0115a25〕· 結通十方〔0117b19〕）· 迎佛興供〔0117b24〕（將迎興供〔0117b24〕· 見佛興供〔0117c07〕· 菩薩興供〔0118a18〕）· 覩佛勝德〔0118b15〕（見佛光用〔0119c02〕· 現勝德意〔0119c28〕· 現嚴之因〔0120a12〕）· 請佛處殿〔0120a26〕· 如來受請〔0120b02〕（入殿〔0120b09〕· 結通〔0120b10〕· 入已現嚴〔0120b12〕）· 天王獲益〔0120b19〕· 承力偈讚〔0120b23〕（十偈〔0120b26–0120c16〕· 結通〔0120c17〕）· 如來就坐〔0120c20〕（現嚴〔0120c29〕· 結通〔0121a04〕）。
座嚴之科——澄觀先立總數，次逐段開之
「二別明體用中，通有三百二種百萬億，廣上三段即為三別。初廣自體、次「有百萬億初發心」下廣前殊特、三「百萬億善根」下廣前因相。初一多明器世間嚴，後二顯眾生世間嚴，皆智正覺世間之力也。皆言百萬億者，位增十行之百萬故。」〔T35n1735 0683c25〕
底本「百萬億」全品實計三百二見，與澄觀「三百二種」〔T35n1735 0683c25〕之數合；三別之界＝初廣自體〔T10n0279 0115a25〕· 廣前殊特〔0116b22〕· 廣前因相〔0117b14〕。逐段之數如次表（左欄為澄觀所判之句數逐字，右欄為底本該段「百萬億」實計見數）：
| 澄觀所判 | 疏之句數 | 底本該段「百萬億」實計 | 段起 |
|---|---|---|---|
| 第一有十句座體嚴 | 十 | 十 | 〔T10n0279 0115a25〕 |
| 第二「樓閣」下十句 | 十 | 十 | 〔0115b01〕 |
| 第三「寶鈴帳」下十句辨帳嚴 | 十 | 十 | 〔0115b06〕 |
| 第四「妙寶華」下有十二句辨嚴座身 | 十二 | 十一 | 〔0115b12〕 |
| 第五「因陀羅金剛寶」下有十七句 | 十七 | 十七 | 〔0115b18〕 |
| 第六「真珠瓔珞」下十二句 | 十二 | 十二 | 〔0115b29〕 |
| 第七「黑栴檀」下有十六句 | 十六 | 十六 | 〔0115c08〕 |
| 第八「雨百萬」下二十句 | 二十 | 二十 | 〔0115c18〕 |
| 第九「建百萬」下四十八句 | 四十八 | 四十八 | 〔0115c28〕 |
| 第十樂音嚴初十句 | 十 | 十 | 〔0116a26〕 |
| 第十法音嚴「悅意音」下二十句 | 二十 | 二十 | 〔0116b05〕 |
| 廣前殊特·獲益前中有三十九句 | 三十九 | 三十九 | 〔0116b22〕 |
| 廣前殊特·供養五分（十七·二十六·十二·四·十） | 六十九 | 六十九 | 〔0116c24〕 |
| 廣前因相「十句可知」 | 十 | 十 | 〔0201a05〕 |
第四段之數，澄觀自誌其文序有疑——
「第四「妙寶華」下有十二句辨嚴座身。其頻婆帳應在寶華之前，類例穩便。亦可十二句辨帳，九句嚴座身。頻婆者，此云身影質，謂帳莊嚴具中現外質之影故。」〔T35n1735 0684a10〕
誌錄之，不判。
二、術語
| 漢 | 所徵 | 精義 |
|---|---|---|
| 兜率陀（喜足·知足） | 澄觀：「又上下放逸，此天知足，表世間行滿故，居喜足之天。」〔T35n1735 0683b06〕；李通玄：「兜率天者，此云樂知足天也。」〔T36n1739 0848b25〕 | 本會說處之名；欲界六天之第四，以知足為義 |
| 摩尼藏師子之座 | 本品「即於殿上敷摩尼藏師子之座」〔T10n0279 0115a18〕；澄觀：「總中無盡大願隨意出生，悲智必俱生死無染，名摩尼藏。展行彌布，故有敷言。」〔T35n1735 0683c18〕 | 摩尼藏表大願隨意出生·悲智無染；敷表展行彌布 |
| 一切妙寶所莊嚴殿／一切寶莊嚴殿 | 本品「而往詣於兜率陀天一切妙寶所莊嚴殿」〔T10n0279 0115a17〕·「受天王請，入一切寶莊嚴殿」〔0120b09〕 | 本品說處之殿名；前後二稱同指一殿 |
| 頻婆（身影質） | 本品「百萬億頻婆帳，殊妙間錯」〔T10n0279 0115b12〕；澄觀：「頻婆者，此云身影質，謂帳莊嚴具中現外質之影故。」〔T35n1735 0684a12〕 | 帳上現外物之影，故以身影質為訓 |
| 阿樓那（紅赤色） | 本品「百萬億阿樓那香，香氣普熏，其味甘美」〔T10n0279 0115c16〕；澄觀：「阿樓那者，此云紅赤色。」〔T35n1735 0684a21〕 | 香名，以色立名 |
| 悉底迦（塞縛悉底迦·有樂） | 本品「百萬億寶悉底迦，能除眾惡」〔T10n0279 0116a08〕；澄觀：「寶悉底迦者，具云塞縛悉底迦，此云有樂，若見此相必獲安樂。其形如萬字，具於《音義》，今寶形似此。」〔T35n1735 0684a28〕 | 吉祥相之寶，形如萬字 |
| 牟陀羅（鋒鼓） | 本品「百萬億天牟陀羅，出大妙音」〔T10n0279 0116a28〕；澄觀：「前中云牟陀羅者，此云鋒鼓，謂天樂初奏此鼓先作故。」〔T35n1735 0684b06〕 | 天樂初奏所先作之鼓 |
| 蒲莫迦／微麼囊（帳輿·樓閣） | 澄觀引靜法：「言樓閣延袤者，靜法云：「梵云蒲莫迦，此云帳輿。若是樓閣，應云微麼囊。既不爾者，譯之誤也。」」〔T35n1735 0684a25〕 | 「樓閣延袤」一句之梵語所繫，古德有異議，誌錄不判 |
| 薩婆若（一切智） | 本品「薩婆若心無有障礙生善根故」〔T10n0279 0119c22〕·「薩婆若心無有退轉」〔0120a04〕 | 本品二見；經文自用音寫 |
| 名、味、句 | 本品「具足不可說名、味、句」〔T10n0279 0118b10〕 | 能詮之三，經文自舉 |
| 一生補處 | 澄觀：「又以彼有一生補處，表菩提之心功行滿故。」〔T35n1735 0683b07〕 | 疏語，非本品經文所有；繫屬澄觀 |
三、譬喻·修辭
(一) 本品經文無「譬如」句〔據實標闕〕——底本本品範圍內「譬如」零見，「猶如」二見：「成就法智，猶如寶幢，能普顯示一切佛法」〔T10n0279 0116c23〕、「出世善根皆悉清淨；猶如普賢，得佛自在」〔0120a06〕，皆眾會歎德之連類語，非設喻之體；經之修辭主體為排比鋪陳。據實記，不以他品之喻充之。
(二) 如影·如幻·如夢·如化之連喻（覩佛勝德段·經文自有）——
「恒以智慧，知諸世間如幻、如影、如夢、如化，一切皆以心為自性，如是而住。」〔T10n0279 0118c29〕
- 喻依：幻事、影像、夢境、化人，四者皆現而非實。
- 所顯義：如來知世間之相如是，而「一切皆以心為自性」，此為本品唯一直說唯心之句。
(三) 迴勳授子喻（釋知足與迴向·出澄觀疏）——
「又積功累勳，知階未足，迴勳授子乃知有餘。菩薩亦爾，勤苦積行未見有餘，迴向眾生乃知自足。」〔T35n1735 0683b08〕
- 喻依：世間積功受勳者，自視其階猶未足；及其以勳迴授於子，乃見有餘。
- 所顯義：菩薩勤苦積行而不自見足，迴向眾生而後乃知自足——此為澄觀以「知足天」釋迴向之樞。
(四) 燈護夕蟲喻（釋光明寶之網覆·出澄觀疏）——
「二「光明寶」下九句，光明嚴。言網覆者，若世之燈，以護夕蟲成隱映故。」〔T35n1735 0684b01〕
- 喻依：世間之燈以網罩之，所以護夜蟲不投火，因而光成隱映。
- 所顯義：釋經文光明之上何以有網彌覆。
(五) 帳樓重重喻（釋帳嚴之無盡·出澄觀疏）——
「第三「寶鈴帳」下十句辨帳嚴，亦是繞座，前已辨覆故；若重辨者，帳上建樓、樓上覆帳，重重無盡耳。」〔T35n1735 0684a07〕
- 喻依：帳之上建樓，樓之上復覆帳，如是相承。
- 所顯義：座嚴之相重重無盡，此即華嚴重重無盡義於嚴事上之顯。
(六) 海印所現（釋此會嚴事偏多·出澄觀疏）——
「而此勝相皆是如來海印所現法界差別自在實德，人法無礙、依正混融之嚴事也。」〔T35n1735 0684c03〕
- 喻依：大海澄停，萬象並現而海無心。
- 所顯義：座嚴三百二種非天王之私能，是如來海印定中所現之法界實德。
(七) 情動於中故形於言（釋菩薩讚佛無厭·出澄觀疏引子夏《詩序》）——
「皆從總持辯藏之所流故，情動於中故形於言，言猶不足敬之至也。」〔T35n1735 0685a15〕
《演義鈔》出其所引之全文——
「疏「情動於中故形於言」等者，即子夏《詩序》，具云「情動於中而形於言，言之不足，故嗟嘆之。嗟嘆之不足，故詠歌之。詠歌之不足，故不知手之舞之、足之蹈之也。」」〔T36n1736 0359a03〕
- 所顯義：釋經文菩薩「讚歎如來，無有厭足」〔T10n0279 0118b13〕之何以無厭。
四、異譯對勘
本品之漢譯校本：實叉難陀 T279（底本·〈昇兜率天宮品第二十三〉）· 佛馱跋陀羅 T278（晉譯六十華嚴·〈如來昇兜率天宮一切寶殿品第十九〉〔T09n0278 0478c20〕起–〔0485a05〕前訖）。本品無別行經、無牒經論釋〔查無〕。以下逐句全錄不判。
句一 本會齊現
| 校本 | 逐字 | 出處 |
|---|---|---|
| 實叉 T279 | 爾時，佛神力故，十方一切世界，一一四天下閻浮提中，皆見如來坐於樹下，各有菩薩承佛神力而演說法，靡不自謂恒對於佛。 | T10n0279 0115a13 |
| 佛馱 T278 | 爾時，佛威神力故，十方一切世界、諸四天下、一一閻浮提，皆有如來坐菩提樹，無不顯現。彼諸菩薩承佛神力，說種種法，皆悉自謂在於佛所。 | T09n0278 0478c21 |
異文所繫：(甲) 80 作「佛神力故」，60 作「佛威神力故」。(乙) 80「皆見如來坐於樹下」從能見說，60「皆有如來坐菩提樹，無不顯現」從所現說。(丙) 80「靡不自謂恒對於佛」有「恒」字，60「皆悉自謂在於佛所」無。
句二 不離而升
| 校本 | 逐字 | 出處 |
|---|---|---|
| 實叉 T279 | 爾時，世尊復以神力，不離於此菩提樹下及須彌頂、夜摩天宮，而往詣於兜率陀天一切妙寶所莊嚴殿。 | T10n0279 0115a16 |
| 佛馱 T278 | 爾時，如來以自在神力，不離菩提樹座及須彌頂妙勝殿，上夜摩天宮寶莊嚴殿，趣兜率天宮一切寶莊嚴殿。 | T09n0278 0478c24 |
異文所繫：(甲) 所不離者 80 舉三處「菩提樹下」「須彌頂」「夜摩天宮」，60 舉「菩提樹座」「須彌頂妙勝殿」「夜摩天宮寶莊嚴殿」，三處同而各繫殿名。(乙) 80 作「往詣」，60 作「趣」。(丙) 所詣之殿 80 作「一切妙寶所莊嚴殿」，60 作「一切寶莊嚴殿」；80 於下文受請處亦作「一切寶莊嚴殿」〔T10n0279 0120b09〕。
句三 天王敷座·總顯體德
| 校本 | 逐字 | 出處 |
|---|---|---|
| 實叉 T279 | 時，兜率天王遙見佛來，即於殿上敷摩尼藏師子之座。其師子座，天諸妙寶之所集成，過去修行善根所得，一切如來神力所現，無量百千億那由他阿僧祇善根所生，一切如來淨法所起，無邊福力之所嚴瑩；清淨業報，不可沮壞；觀者欣樂，無所厭足；是出世法，非世所染；一切眾生咸來觀察，無有能得究其妙好。 | T10n0279 0115a18 |
| 佛馱 T278 | 時，彼天王遙見佛來，即於殿上，敷如意寶藏師子之座，以種種天寶而莊嚴之。過去修習善根所得，一切如來威神護持，不可數那由他阿僧祇善根所生，一切諸佛淨法所起，一切眾生所共莊嚴，無量功德之所成就。離一切惡，清淨業報，一切樂觀，無有厭足，出離世間諸法所起，清淨無污，一切世間因緣所起，一切眾生見不能盡。 | T09n0278 0478c26 |
異文所繫：(甲) 座名 80「摩尼藏師子之座」，60「如意寶藏師子之座」。(乙) 德句之數，澄觀就 80 判「有十一句，初總、餘別」〔T35n1735 0683c18〕，法藏就 60 判「是故有十三種圓滿相」〔T35n1733 0236b06〕。(丙) 60 有「一切眾生所共莊嚴」「一切世間因緣所起」二句，80 無；80 有「無邊福力之所嚴瑩」「是出世法，非世所染」，60 作「無量功德之所成就」「出離世間諸法所起，清淨無污」。
句四 量詞與座嚴之總數
| 校本 | 逐字（節取） | 出處 |
|---|---|---|
| 實叉 T279 | 有百萬億層級，周匝圍遶；百萬億金網，百萬億華帳，百萬億寶帳，百萬億鬘帳，百萬億香帳，張施其上 | T10n0279 0115a25 |
| 佛馱 T278 | 以無量莊嚴具而莊嚴之，所謂：百萬億欄楯，百萬億寶網羅覆其上，百萬億華帳以張其上，百萬億華鬘以垂四邊 | T09n0278 0479a05 |
異文所繫：(甲) 二本量詞同作「百萬億」——底本本品實計三百二見，60 本品範圍內實計三百一十二見（不同於〈昇夜摩天宮品〉之 80 作「百萬」、60 作「十萬」）。(乙) 60 於嚴相之前有「以無量莊嚴具而莊嚴之，所謂」一總標句，80 無總標而逕以「有百萬億層級」起。(丙) 首句 80 作「層級」，60 作「欄楯」；80 之「欄楯」在第九段〔T10n0279 0115c29〕。
句五 天子同念之語
| 校本 | 逐字 | 出處 |
|---|---|---|
| 實叉 T279 | 同興念言：「如來出世難可值遇，我今得見具一切智於法無礙正等覺者。」 | T10n0279 0117c09 |
| 佛馱 T278 | 咸作是念：「如來出世，甚難值遇，功德具足，智慧無礙，平等正覺，我今得見。」 | T09n0278 0481b29 |
異文所繫：(甲) 80「難可值遇」，60「甚難值遇」。(乙) 60 多「功德具足」一目，並將「我今得見」置於句末；80 置於句中而以「具一切智於法無礙正等覺者」為所見之境。
句六 天王請詞
| 校本 | 逐字 | 出處 |
|---|---|---|
| 實叉 T279 | 善來世尊！善來善逝！善來如來、應、正等覺！唯見哀愍，處此宮殿！ | T10n0279 0120a28 |
| 佛馱 T278 | 善來世尊！善來正覺！唯願哀愍處此宮殿。 | T09n0278 0484a21 |
異文所繫：(甲) 80 三稱「善來」並舉五號，60 二稱並舉二號。所舉五號，《演義鈔》出其目——「疏「亦稱五號」者，一世尊，二善逝，三如來，四應供，五正遍知。然尋常略舉下三，今加上二，故為五德。」〔T36n1736 0363a11〕(乙) 80 作「唯見哀愍」〔T10n0279 0120a29〕，60 作「唯願哀愍」。
句七 天王獲益（樂音熾然與寂然）
| 校本 | 逐字 | 出處 |
|---|---|---|
| 實叉 T279 | 時，兜率宮中，妓樂歌讚，熾然不息；以佛神力，令兜率王心無動亂，往昔善根皆得圓滿，無量善法益加堅固，增長淨信，起大精進，生大歡喜，淨深志樂，發菩提心，念法無斷，總持不忘。 | T10n0279 0120b19 |
| 佛馱 T278 | 爾時，佛威神力，為兜率天王故，一切音樂寂然無聲，不復擾亂；天王正念，長養善根，增益大心，勇猛精進，甚大歡喜；正心清淨，即發無上菩提之心，於諸法門總持不忘。 | T09n0278 0484b10 |
異文所繫：此為本品二本最相違之一處——80 作「妓樂歌讚，熾然不息」而心不動亂，60 作「一切音樂寂然無聲」。澄觀自舉此位次之別而釋之——
「十住位劣，攝散歸靜，故樂音止息。此位超勝，得動實性，故動寂無二，熾然音樂心不動也。」〔T35n1735 0690b29〕
句八 十偈之佛名·殿名
| 偈 | 實叉 T279 | 出處 | 佛馱 T278 | 出處 |
|---|---|---|---|---|
| 一 | 昔有如來無礙月／莊嚴殿 | 0120b26 | 無礙如來猶滿月／眾寶莊嚴殿 | 0484b17 |
| 二 | 昔有如來名廣智／金色殿 | 0120b28 | 無邊如來智甚深／清淨金色殿 | 0484b19 |
| 三 | 昔有如來名普眼／蓮華殿 | 0120c01 | 普眼如來甚明淨／寶藏蓮華殿 | 0484b21 |
| 四 | 昔有如來號珊瑚／寶藏殿 | 0120c03 | 珊瑚如來色鮮潔／清淨寶藏殿 | 0484b23 |
| 五 | 昔有如來論師子／山王殿 | 0120c05 | 最勝如來論師子／因陀寶山殿 | 0484b25 |
| 六 | 昔有如來名日照／眾華殿 | 0120c07 | 滿月如來德無量／妙寶華藏殿 | 0484b27 |
| 七 | 昔有佛號無邊光／樹嚴殿 | 0120c09 | 無量如來光無際／寶樹莊嚴殿 | 0484b29 |
| 八 | 昔有如來名法幢／寶宮殿 | 0120c11 | 寶幢如來離疑惑／妙寶莊嚴殿 | 0484c02 |
| 九 | 昔有如來名智燈／香山殿 | 0120c13 | 無量慧佛人師子／香山莊嚴殿 | 0484c04 |
| 十 | 昔有佛號功德光／摩尼殿 | 0120c15 | 功德如來光普照／勝寶莊嚴殿 | 0484c06 |
異文所繫：(甲) 佛名十中三同（普眼·珊瑚·論師子之德句），餘皆異；80 之「無礙月」60 作「無礙如來猶滿月」，80 之「廣智」60 作「無邊如來智甚深」，80 之「日照」60 作「滿月」，80 之「法幢」60 作「寶幢」，80 之「智燈」60 作「無量慧佛」，80 之「功德光」60 作「功德如來」。(乙) 第二句 80 十偈全作「諸吉祥中最殊勝」，60 十偈全作「諸吉祥中最第一」（二本各十見）。(丙) 第三句 80 一律作『彼曾入此○○殿』，60 一律作『來入○○殿』；殿名十處全異，60 之名多一二字。(丁) 第四句 80 與 60 皆作「是故此處最吉祥」，二本各十見，全同。
句九 結通與如來就坐
| 校本 | 逐字 | 出處 |
|---|---|---|
| 實叉 T279 | 如此世界兜率天王，承佛神力以頌讚歎過去諸佛；十方一切諸世界中兜率天王，悉亦如是歎佛功德。爾時，世尊於一切寶莊嚴殿摩尼寶藏師子座上，結跏趺坐，法身清淨，妙用自在，與三世佛同一境界 | T10n0279 0120c17 |
| 佛馱 T278 | 如此間兜率天王承佛神力，憶念過去諸等正覺，以偈讚歎；如是十方一切世界兜率天王，各自憶念過去佛所所種善根，以偈讚歎，亦復如是。爾時，世尊昇一切寶莊嚴殿如意寶藏師子之座，結跏趺坐，清淨法身，三世諸佛境界自在皆悉平等，一向寂靜 | T09n0278 0484c08 |
異文所繫：(甲) 60 於結通句中重舉「各自憶念過去佛所所種善根」，80 無此重舉。(乙) 80 作「於……師子座上」，60 作「昇……師子之座」。(丙) 60 有「一向寂靜」，80 無；80 有「妙用自在」，60 無。
句十 殿中供具·品末結通
| 校本 | 逐字 | 出處 |
|---|---|---|
| 實叉 T279 | 坐此座已，於其殿中自然而有無量無數殊特妙好出過諸天供養之具，所謂：華鬘、衣服、塗香、末香、寶蓋、幢幡、妓樂、歌讚。如是等事，一一皆悉不可稱數。以廣大心恭敬尊重，供養於佛；十方一切兜率陀天，悉亦如是。 | T10n0279 0120c29 |
| 佛馱 T278 | 爾時，一切寶莊嚴殿自然無量無數、不可思議阿僧祇諸供養具，殊特奇妙，出過諸天所供養上，所謂：華鬘、塗香、末香、寶衣、幢蓋、繒幡、種種眾寶、妓樂，恭敬供養，讚歎如來；如是等不可思議一切供養諸莊嚴具，如此世界四天下兜率天宮，一切寶莊嚴殿如意寶藏師子之座，一切十方諸佛世界亦復如是。 | T09n0278 0484c17 |
異文所繫：(甲) 供具八目，80 作「華鬘、衣服、塗香、末香、寶蓋、幢幡、妓樂、歌讚」，60 作「華鬘、塗香、末香、寶衣、幢蓋、繒幡、種種眾寶、妓樂」——二本各八目而目次與名相有異，80 末目「歌讚」60 無，60 有「種種眾寶」80 無。(乙) 結通 80 唯舉「十方一切兜率陀天」，60 具舉殿與座之名而云「一切十方諸佛世界亦復如是」。
全錄不判：以上十句之異，或譯名之異（摩尼藏／如意寶藏·無礙月／無礙如來猶滿月）、或開合之異（十一句／十三種圓滿相·三稱善來五號／二稱二號）、或義相違之異（熾然不息／寂然無聲），二本並錄，不判優劣。
品題之異：底本經題作「昇兜率天宮品第二十三」〔T10n0279 0115a12〕，澄觀疏題作「升兜率天宮品第二十三」〔T35n1735 0683a24〕，鈔題同作「升兜率天宮品第二十三」〔T36n1736 0358c03〕，六十本作「如來昇兜率天宮一切寶殿品第十九」〔T09n0278 0478c20〕，探玄記作「如來昇兜率天一切寶殿品第十九」〔T35n1733 0235c26〕，搜玄記作「佛昇兜率天宮一切寶殿品第十九」〔T35n1732 0041a21〕，李通玄從八十本作「昇兜率天宮品第二十三」〔T36n1739 0848b23〕。昇·升二形並存，六十本系多「一切寶殿」四字而各家取捨不一，誌錄不判。
五、宗義之經據〔眼〕
(一) 不離而升·橫遍豎該——本品之樞
「第二「爾時」下明不離而升，謂前十方一切處四會皆儼然不散，而升此說，意明橫遍十方、豎該九會，佛法界身遍時處故。餘義具如第三會初。」〔T35n1735 0683c10〕
其經證即底本本句——「爾時，世尊復以神力，不離於此菩提樹下及須彌頂、夜摩天宮，而往詣於兜率陀天一切妙寶所莊嚴殿。」〔T10n0279 0115a16〕；所不離者三處，較〈昇夜摩天宮品〉之二處增夜摩一處。首段之「本會齊現」，澄觀釋其所以——
「今初也。初言神力即是遍因，未必起神境通，但是修成心自在力。「十方」已下辨所現相，於中亦有化主、助化。」〔T35n1735 0683c03〕
「望第四會，既加及須彌頂，此亦應云坐於樹下及須彌頂夜摩天宮，文無者略。以第二段中帶前升，後既全舉，前四則影，顯前四皆圓遍也。」〔T35n1735 0683c06〕
法藏同判——「初謂前十方、覺樹、普光、忉利、夜摩等說法之會，並皆未散，昇此所說與彼同時，是故橫遍十方、竪通八會，同時前後無礙而說。」〔T35n1733 0236a28〕
(二) 位增之數：百萬億——
「皆言百萬億者，位增十行之百萬故。」〔T35n1735 0683c29〕
底本本品「百萬億」三百二見，與澄觀「通有三百二種百萬億」〔T35n1735 0683c25〕之數合；〈昇夜摩天宮品〉之量詞為「百萬」。位次進而所感之嚴隨增，此為華嚴以數表位之一例。
(三) 嚴事偏多之所以——本會與前二會之別
「所以此會嚴事偏多者，一此天多以補處為王故。二賢位已極，大悲普周故。所以十住無菩薩嚴，表凡入位故；夜摩即有，已入位故，然亦未廣。」〔T35n1735 0684b29〕
李通玄以問答出同一觀察而別立其答——
「問曰：十住但有諸天眾來迎世尊，十行徒眾即有諸天及菩薩眾，此會何故八部王眾大眾廣博莊嚴色類甚多？十地中不敘致天王及眾來迎入殿莊嚴高座等事，何意其位高昇不陳廣供？」〔T36n1739 0849b24〕
「答曰：十住有天、無菩薩來迎如來。所施供養者為十住位，但明且初生佛智慧家，未有先見道者，但列諸天，未有菩薩。」〔T36n1739 0849b28〕
(四) 海印所現·依正混融——座嚴之體
「而此勝相皆是如來海印所現法界差別自在實德，人法無礙、依正混融之嚴事也。」〔T35n1735 0684c03〕
(五) 供自心生——諸天所興之供皆從身出
「於中，先諸天興供。皆從身出者，非唯顯諸天福力，亦表身為供具，供自心生。」〔T35n1735 0684c08〕
其經證——「諸天子眾各從其身出此諸雲時」〔T10n0279 0117c01〕·「其諸菩薩一一身各出不可說百千億那由他菩薩，皆充滿法界、虛空界」〔0118b07〕。
(六) 一多相成之四句——菩薩興供之科最見本經宗義
「前中二十七句，文分為三：初十句多因成多果之供；次八句一因成一果供；後九句一因成多果供。應有四句，由多因成一果攝在初段，以多因能一一成故。又初段即一切中有一及一切中有一切，次段即一中一，後段即一中一切也。」〔T35n1735 0684c22〕
此以一多互成四句判經文供養句群，為十玄一多相容義於嚴事上之落處。
(七) 因果相似——一因一果供之八對
「第二一因一果中，皆因果相似。一蓋以障塵，若度能除敝。二帳以庇蔭，若悲為佛境；華以開敷，如覺解清淨。三法忍和悅，用嚴法身。四演教網則震金剛之妙音，觀教網則不礙文而見理。五香氣聞而不可見、見而不可攬，猶幻法見而不可取、取而不可得，知幻無堅以成堅法。六周遍法空，是佛智身所依之境，座之義也。七摧懈慢幢，樹法勝幢故。八諸法如夢，是佛棲託之所也。」〔T35n1735 0684c29〕
其經證即底本「以從波羅蜜所生一切寶蓋」以下八句〔T10n0279 0118a24〕。
(八) 二十一種殊勝功德——覩佛勝德段之判
「然此經文，次第具顯如來二十一種殊勝功德，以文言浩汗致古釋同迷。然〈離世間品〉雖具二十一句，而此文義兼廣，故隨便引於諸論。文分為三：初總觀如來、次別觀德相、三結成觀解。」〔T35n1735 0685a21〕
「第二「其身」下別觀德相。二十一德分二十段，後二合故。」〔T35n1735 0685b12〕
其經證即「爾時，一切諸天及諸菩薩眾，見於如來、應、正等覺——不可思議人中之雄」〔T10n0279 0118b15〕以下之長段；「初總」之三號，澄觀云「略舉三德以顯一雄：一者如來；二言應者，即是應供；三正等覺，即正遍知」〔T35n1735 0685a25〕。
(九) 一切皆以心為自性——本品唯心之直說
「恒以智慧，知諸世間如幻、如影、如夢、如化，一切皆以心為自性，如是而住。」〔T10n0279 0118c29〕
此句屬覩佛勝德段中如來德相之一，經文自說，非疏家所加。
(十) 現嚴之因與所益之位——澄觀以行布配位讀「未信者信」一段
「然此益中文含多勢，且依一判。先約行布，初五十信，始自初信令心調伏，信位滿故。次觀下七句皆十住益」〔T35n1735 0689c24〕
〔T35n1735 0690a01〕「三「滿足」下三句十行益，初句位中之行、後二句位中之德。四「離魔」下三句十向益。……五「常見諸」〔0690a05〕下盡明十地。」
「若約圓融，初之五句信中攝位，句各一位，如理思之。從「觀甚深」下義通諸位，以圓教中位位攝德故。」〔T35n1735 0690a14〕
《演義鈔》出其五句所配——「疏「句各一位」者，初信位、二增長是住位、三清淨是行位、四成熟是向位、五調伏是地位。」〔T36n1736 0363a09〕
(十一) 十頌各一佛·位漸深而憶漸遠——
「十頌，頌各一佛，佛名有異，略無別德，餘同前會。此佛即前會十佛。次前十佛，寄位漸深，憶念漸遠耳。」〔T35n1735 0690c05〕
法藏同軌——「顯處益中二：先此界，謂歎前夜摩十佛之前十如來，寄顯漸深遠，過前故也；理實通於一切諸佛。」〔T35n1733 0239a10〕
六、諸家異釋（古德·標宗）
澄觀《華嚴經疏》T35n1735（八十華嚴逐文·主）
判此品大分十段——「今初品中，大分十段：一本會齊現、二不離而升、三見佛嚴處、四迎佛興供、五覩佛勝德、六請佛處殿、七如來受請、八天王獲益、九承力偈讚、十如來就坐。」〔T35n1735 0683b29〕
判座嚴總數為三百二種百萬億——「二別明體用中，通有三百二種百萬億，廣上三段即為三別。」〔T35n1735 0683c25〕；並自誌第四段文序有疑：「其頻婆帳應在寶華之前，類例穩便。亦可十二句辨帳，九句嚴座身。」〔0684a10〕
以熾然不息釋位次超勝——「十住位劣，攝散歸靜，故樂音止息。此位超勝，得動實性，故動寂無二，熾然音樂心不動也。」〔T35n1735 0690b29〕
破《刊定記》之迴文——「有云：此升座一段，宜置入殿之後、歎處之前。迴文不曉者，未必然也。謂初請入殿，讚為請坐，於理何違。」〔T35n1735 0690c13〕；《演義鈔》出其破之次第——「疏「有云」下，敘《刊定》破經。二「未必然也」，總非。三「謂初請入」下，出其正理。彼破意云：謂入殿即坐，坐竟方歎，故合迴文。今明初入殿竟，次即歎處請坐，後方受請，於理何失？」〔T36n1736 0363a13〕
澄觀《隨疏演義鈔》T36n1736（覩佛勝德段古釋之判）
評賢首十門與《刊定記》十六三業——
「釋曰：此即賢首解為十門。以其總名收其別義，皆不盡理，故云偏近。況結中不出內德外相，內德不出福智，如何攝得前文諸德？又《刊定記》科為十六三業，而段段之中三業多闕，亦消文不盡，故皆偏近。依今之釋，一句無遺矣。」〔T36n1736 0363a04〕
法藏《探玄記》T35n1733（六十華嚴疏〈如來昇兜率天一切寶殿品〉）
判初品有七段——「就前序中，二品二序差別，同前辨異。初品中有七：初本會圓現、二不動昇此、三天王嚴處、四迎佛設供、五覩佛勝德、六天王敬請、七受請成益。」〔T35n1733 0236a24〕
判座之圓滿相有十三——「前中，以此座是實德所成，是故有十三種圓滿相：一自相，謂寶座具德故；二因相，謂宿善所生故；三不壞相，佛護念故；四勝相，多因所生故；五真淨相，佛淨法起故；六共相，眾生共嚴同受用故；七具德相；八離惡相；九微妙相，觀無厭故；十出世相；十一無染相；十二同相，謂相同在世間，緣集成故；十三無盡相，謂眾生見不能盡，亦是甚深相，唯佛境故。」〔T35n1733 0236b06〕
別立嚴相之分數——「前中四：初雜事嚴，有五十二種；第二「百萬億大海月」下別事嚴，於中寶有二十一種、香王十七種、雲雨二十一種；第三「百萬億天寶幢」下重明雜嚴，有二十九種；第四「天雜寶衣」下重明別事嚴，於中衣幢各十種。第二音聲嚴中，有四十二句」〔T35n1733 0236b19〕
釋色界諸天之四天一總三別——「然餘處說，於四禪中各有三天；此各四者，皆一是總、餘三是別故也。謂初禪中梵眷屬天、二禪中光天、三禪中淨天、四禪密身天，此各是總，故不同也。」〔T35n1733 0236c12〕
以感應無動釋品宗——「感應契而無動、無動寂而繁興，緣起具德，為此品宗。」〔T35n1733 0236a12〕
李通玄《新華嚴經論》T36n1739（表法異軌）
判此品長科十一段——「第一長科經意者，從初「爾時」至經末，約分為十一段。」〔T36n1739 0849a03〕；復於第一段中「復科為七段」〔0849b02〕，並自計行數與莊嚴之數：「從此已下至第一段終，有一百九十三行半經，有一百七十七百萬億種諸莊嚴寶座及寶地虛空悉皆遍滿。又有一百八箇百萬億種諸菩薩并諸天八部王眾入法，及合掌思惟讚頌。……又有十箇百萬億善根之所嚴潔。」〔T36n1739 0849b08〕
以處表法·大悲處世——「今於此天，以明隨見道者成如來大悲處世利生之業，會融世間出世間不一不二法門，是故此品須來。」〔T36n1739 0848b28〕
「至此兜率天宮，表雖不離欲界處大悲門，而於欲境常行知足，無所染著，但為饒益眾生處於世間。又此天處於欲界，自須彌已上五天之處中，以會智悲令不偏故。」〔T36n1739 0848c11〕
表法不礙智悲恒遍——「此為以處表法昇進，亦即不曾身有上下去來，智悲恒遍故、無中邊故。」〔T36n1739 0848c19〕
別立一生十無生義——「一生義者，得無生也。今且約立無生有十：一諸蘊自體無生，二諸見自體無生，三空無生，四性無生，五時劫不遷無生，六涅槃生死無生，七說法音聲寂默無生，八智慧分別無生，九神通力性自周遍無生，十不出剎那際對現三世盡古今劫一切眾生前身無生。」〔T36n1739 0854b03〕
智儼《搜玄記》T35n1732（六十華嚴疏）
判初品有二·赴緣攝化有六——「四釋文者，此文三品分二：初二前方便序、後一正宗。此初品有二：初體用、二融體。融內有三，謂身口意。」〔T35n1732 0041b16〕
「第二「時彼天王」下赴緣攝化。此文有六：一「時彼天王」下從體起用為攝化緣；二「即於」下辨王修供養具即成就根；三「爾時世尊以佛莊嚴」下明佛受請昇座明機感相；四「爾時佛神力為天王故」下明勝力加被息亂住靜；五「爾時天王」下明從靜定發智偈歎也；六「爾時世尊昇一切寶殿」下辨佛法身平等攝益成事不虛。」〔T35n1732 0041b25〕
以會宗貫八會——「又因此會宗體，更舉上下諸會別。宗有二義：一舉普賢性起實德，隨差別緣以起信心故說，即初會明世界海、第二會十信、第三會十解、第四會十行、第五會方便迴向、第六會明修成本有無漏因果二行法等、第七會依法成因果行德、第八會依人成位差別德也。」〔T35n1732 0041b01〕
以殿名之遞增顯慈悲德相——「又前第三會但說其殿，第四會但論莊嚴，第五會云一切寶莊嚴，第六會摩尼寶等者欲顯慈悲德相隨物轉增故也。」〔T35n1732 0041a24〕
誌錄不判：本品之釋，四家科分之數各異——澄觀判大分十段，法藏判初品有七，李通玄長科十一段（第一段復科為七），智儼判此初品有二而赴緣攝化有六。座之德相，澄觀就八十本判「有十一句，初總、餘別」而「別有十種圓滿勝相」〔T35n1735 0683c20〕，法藏就六十本判「有十三種圓滿相」〔T35n1733 0236b06〕。座嚴之總數，澄觀作「三百二種百萬億」〔0683c25〕，李通玄則分計為一百七十七·一百八·十之三數〔T36n1739 0849b08〕。覩佛勝德一段之古釋，澄觀取二十一種殊勝功德而評賢首十門與《刊定記》十六三業「皆偏近」〔T36n1736 0363a08〕。八十本與六十本之佛名·殿名·樂音熾然與寂然之異並錄。諸家並行，皆古德成說，誌錄之，不判高下。
七、互讀·承衍
- 本會三品之繫：本品承〈明法品第十八〉所屬之第四會而開第五會，下接〈兜率宮中偈讚品第二十四〉，再下為〈十迴向品第二十五〉。澄觀判「此會有三品經，初二當會由致、後一正說」〔T35n1735 0683b15〕，又「前一化主赴機、後品助化讚佛」〔0683b28〕。
- 與第三·第四會之繫：本品所不離者三處，其中「須彌頂」即〈昇須彌山頂品第十三〉之處，「夜摩天宮」即〈昇夜摩天宮品第十九〉之處。澄觀於本品多科繫「餘義具如第三會初」〔T35n1735 0683c13〕·「並曰善來。及下文意，皆如第三會說」〔0690b21〕；量詞亦以前會為比——「位增十行之百萬故」〔0684a01〕。三品同型異位，讀時當並觀。
- 與下品之繫：本品之會名「約人，名金剛幢菩薩會」〔T36n1736 0358c12〕，而金剛幢之名出於〈十迴向品〉；本品唯立處立座立請，說法之人與法皆在後二品。澄觀於就座段云「然後品眾集有所表故，但云一萬。理實遍集，故此但云不可說眾，未必但是後品之人。」〔T35n1735 0690c11〕
- 與十迴向之繫：本品之處表十迴向，其法之正說在〈十迴向品第二十五〉。李通玄「是故而於此天說十迴向，明和會真俗成大慈悲，長處生死而不廢涅槃，名為迴向」〔T36n1739 0848c16〕一語，所表即彼品。
- 與《華嚴經旨歸》《孔目章》之繫：《旨歸》「兜率」五見，皆屬他處事跡之提及，非牒釋本品，誌錄以標脈絡。《孔目章》目次沿六十本舊名作「如來昇入兜率陀天品第二十七 兜率宮菩薩來說偈品第二十八」〔T45n1870 0588b20〕，可資品次對應之誌，非釋文。
- 與承衍論之繫：澄觀釋覩佛勝德段時引《攝論》《佛地論》及無著·世親·無性·親光之釋以配二十一德——「然《攝論》中二十一德通有三節：一先列經二十一句；二無著菩薩立功德名以為解釋三無性等，但釋論名以符經旨；今各句句配屬。其《佛地論》釋有同《攝論》、有異《攝論》，異者引之。」〔T35n1735 0685b14〕。此為古德以承衍論釋本經之實例，其引在疏不在經，繫屬澄觀。
- 〔查無〕：《十玄門》T45n1868 檢「兜率」零命中，記闕。本品無牒經釋論之別行論（不同於〈十地品〉之有《十地經論》），記闕。《五教章》T45n1866 未取相應文，記為未取，非零命中。
八、校本定位
- 實叉 T279（底本）：〈昇兜率天宮品第二十三〉〔T10n0279 0115a12〕起（卷二十二）–下品〈兜率宮中偈讚品第二十四〉品題〔0121a12〕前訖。本會齊現 0115a13 · 不離而升 0115a16 · 天王敷座 0115a18 · 總顯體德 0115a19 · 別明體用起 0115a25（座體嚴 0115a25 · 樓閣 0115b01 · 寶鈴帳 0115b06 · 妙寶華 0115b12 · 因陀羅金剛寶 0115b18 · 真珠瓔珞 0115b29 · 黑栴檀香 0115c08 · 雨雲為嚴 0115c18 · 建幢座外 0115c28 · 樂音嚴 0116a26 · 法音嚴 0116b05）· 廣前殊特 0116b22（得自在 0116c02 · 得檀 0116c09 · 普入佛剎 0116c18 · 諸天恭敬 0116c24 · 天女專心 0117a06 · 菩薩天 0117a25 · 華手菩薩 0117a26 · 諸天子從天宮出 0117b05 · 思惟菩薩 0117b08）· 廣前因相 0117b14 · 結通十方 0117b19 · 迎佛興供 0117b24（諸天子出雲 0117c01 · 見佛興供 0117c07 · 同念言 0117c10 · 衣盛供 0117c12 · 起心雨供 0117c17 · 菩薩興供 0118a18 · 身出正報供 0118b07）· 覩佛勝德 0118b15 · 見佛光用 0119c02（大眾咸見 0119c07 · 又現諸佛出興 0119c15 · 妙寶光焰 0119c20）· 現勝德意 0119c28 · 現嚴之因 0120a12 · 結歎 0120a24 · 天王請佛 0120a26（請詞 0120a28）· 如來受請 0120b02（入殿 0120b09 · 結通 0120b10 · 入已現嚴 0120b12）· 天王獲益 0120b19 · 承力偈讚 0120b23 · 十偈起 0120b26（偈二 0120b28 · 偈三 0120c01 · 偈四 0120c03 · 偈五 0120c05 · 偈六 0120c07 · 偈七 0120c09 · 偈八 0120c11 · 偈九 0120c13 · 偈十 0120c15）· 結通 0120c17 · 如來就坐 0120c20 · 殿中供具 0120c29 · 結通 0121a04。全品「百萬億」三百二見·「百千億」十五見·「爾時」十二見·偈二十行·七言。
- 佛馱 T278（晉譯主對校）：〈如來昇兜率天宮一切寶殿品第十九〉〔T09n0278 0478c20〕起（卷十三）–下品〔0485a05〕前訖。齊現 0478c21 · 不離而趣 0478c24 · 遙見敷座 0478c26 · 嚴相起 0479a05 · 十句因嚴 0481b05 · 結通 0481b08 · 敷座竟奉迎 0481b13 · 咸作是念 0481b29 · 菩薩興供 0482a20 · 覩佛勝德 0482b12 · 大悲普覆 0483c22 · 天王設供白佛 0484a19 · 受請昇殿 0484a22 · 殿中現嚴 0484b03 · 樂音寂然 0484b10 · 承神力說偈 0484b14 · 十偈起 0484b17（偈二 0484b19 · 偈三 0484b21 · 偈四 0484b23 · 偈五 0484b25 · 偈六 0484b27 · 偈七 0484b29 · 偈八 0484c02 · 偈九 0484c04 · 偈十 0484c06）· 結通 0484c08 · 昇座 0484c11 · 殿中供具 0484c17 · 結通 0484c22。本品範圍內「百萬億」三百一十二見。卷十三收於 0484c25，卷十四起於 0485a02。
- 澄觀《疏》T35n1735：升兜率天宮品疏 0683a24 起（會來意 0683a25 · 引《菩薩大乘藏經》0683a28 · 品來意 0683b01 · 釋名 0683b03 · 處此說六意 0683b06 · 宗趣 0683b13 · 釋文三品 0683b15 · 大分十段 0683b29 · 第一段遍因 0683c03 · 第二段不離而升 0683c10 · 第三段見佛嚴處 0683c13 · 總顯體德十一句 0683c17 · 十種圓滿勝相 0683c20 · 三百二種百萬億 0683c25 · 位增十行 0683c29 · 十句座體嚴 0684a03 · 頻婆訓與文序之疑 0684a10 · 阿樓那訓 0684a21 · 雨雲二十句 0684a22 · 建幢四十八句 0684a22 · 靜法蒲莫迦之議 0684a24 · 悉底迦訓 0684a28 · 燈網護蟲 0684b01 · 天蠡音聲嚴 0684b04 · 牟陀羅訓 0684b06 · 廣前殊特 0684b09 · 獲益三十九句 0684b12 · 供養五分 0684b18 · 廣前因深 0684b28 · 嚴事偏多之所以 0684b29 · 海印所現 0684c03 · 結通 0684c05 · 第四段迎佛興供 0684c06 · 供自心生 0684c08 · 一多四句 0684c22 · 因果相似八對 0684c29 · 身出正報供十句 0685a11 · 情動於中 0685a15 · 第五段覩佛勝德 0685a17 · 二十一種殊勝功德 0685a21 · 二十一德分二十段 0685b12 · 引《攝論》三節 0685b14 · 益之行布配位 0689c24 · 圓融句各一位 0690a12 · 第六段請佛處殿 0690b20 · 第七段如來受請 0690b22 · 第八段天王獲益 0690b27 · 動寂無二 0690b29 · 第九段承力偈讚 0690c02 · 十頌各一佛 0690c05 · 第十段如來就坐 0690c07 · 破《刊定》迴文 0690c13）–0690c17 前訖。
- 澄觀《演義鈔》T36n1736：升兜率天宮品鈔 0358c03 起（釋《菩薩大乘藏經》0358c03 · 引《淨名》偈 0358c08 · 會名三義 0358c11 · 處此說六意 0358c14 · 引《涅槃》三十二 0358c18 · 配位之釋 0358c26 · 引子夏《詩序》0359a02 · 覩佛勝德 0359a06 · 賢首十門與《刊定記》之評 0363a01 · 句各一位 0363a09 · 五號 0363a11 · 敘《刊定》破經 0363a13）–0363a25 前訖。
- 法藏《探玄記》T35n1733：〈如來昇兜率天一切寶殿品第十九〉0235c26 起（釋名會名 0235c27 · 品名三義 0235c29 · 來意 0236a03 · 宗趣 0236a08 · 品宗感應無動 0236a11 · 釋文三品 0236a14 · 初品有七 0236a24 · 本會圓現 0236a25 · 嚴處二分 0236b03 · 十三種圓滿相 0236b06 · 別顯之四分 0236b19 · 音聲嚴四十二句 0236b24 · 內法嚴三十一句 0236c01 · 眾生世間嚴 0236c07 · 四禪一總三別 0236c12 · 德深結歎 0238c26 · 第六天王敬請 0238c28 · 第七受請成益 0239a01 · 增善有四 0239a07 · 十佛寄顯漸深遠 0239a10 · 昇座益 0239a12）–0239a17 前訖。
- 李通玄《論》T36n1739：昇兜率天宮品第二十三 0848b23 起（三義如前 0848b24 · 釋品名目 0848b25 · 釋品來意 0848b27 · 大悲處世 0848b28 · 智悲兼修 0848c02 · 何以此天說迴向 0848c08 · 表知足無染 0848c11 · 表法無上下去來 0848c19 · 隨文解釋 0848c29 · 長科十一段 0849a03 · 第一段復科七段 0849b02 · 莊嚴之分計 0849b08 · 此會嚴多之問 0849b24 · 答十住無菩薩 0849b28 · 一生十無生義 0854b04）–0854b20 前訖。
- 智儼《搜玄記》T35n1732：〈佛昇兜率天宮一切寶殿品第十九〉0041a21 起（釋名 0041a23 · 殿名遞增 0041a24 · 來意 0041a27 · 會宗二義貫八會 0041b01 · 釋文三品 0041b16 · 初品有二 0041b17 · 赴緣攝化有六 0041b19 · 身口意三業之科 0041c25 · 自利德六句 0042a01 · 自他平等圓極 0042a05 · 第五智三分 0042a09 · 第六攝化成事四分 0042a12）–0042a16 前訖。
- 異讀：本單元 T279 範圍〔0115a12〕–〔0121a11〕內大正校記 13 條，逐條照錄不判（底本【大】｜他本異讀；多本異讀以／分列）：〔0115a23〕所【大】｜有【宋】【元】【明】 · 〔0115c14〕越【大】｜起【宮】 · 〔0116a05〕寶【大】｜無此字【宋】【元】【明】【宮】 · 〔0116a12〕耀【大】＊｜曜【宮】＊（＊同校並繫〔0116c15〕之耀字） · 〔0117c15〕香【大】｜無此字【宮】 · 〔0118b13〕盡【大】｜邊【宋】 · 〔0118b20〕諸【大】｜無此字【宮】 · 〔0118c02〕根【大】｜恨【宮】 · 〔0118c06〕辭【大】＊｜詞【宋】【元】【明】【宮】＊（＊同校並繫〔0119c12〕之辭字） · 〔0119b07〕芽【大】｜牙【宋】 · 〔0119c15〕于【大】｜於【宋】【元】【明】 · 〔0120a22〕諭【大】｜喻【宋】【元】【明】【宮】 · 〔0120c21〕跏【大】｜加【宋】【元】。（＊＝大正星號同校，該校並繫本文其餘同字處；T279 XML 於此類未出 corresp 重出位，故只呈星號、不另造錨）夾注（音注·校注）已於原典層剝除誌錄。原典層
□缺字符零命中。 - 異讀補記：CBETA 回改 4 條（不入上列大正校記之數）：〔0115c10〕婆【CB】【麗-CB】｜娑【大】 · 〔0116a15〕覆【CB】【麗-CB】【磧-CB】｜復【大】 · 〔0119b27〕游【CB】【麗-CB】｜遊【大】 · 〔0120a26〕辦【CB】｜辨【大】／辦【宋】【元】【明】【宮】。
The chapter “Ascent to the Palace of the Tuṣita Heaven” is the first chapter of the fifth assembly, in the palace of the Tuṣita Heaven. Because of the Buddha's spiritual power, in each and every Jambudvīpa of the four continents of the ten directions the Tathāgata is seen seated beneath the tree; the World-Honored One, not leaving from beneath the tree of awakening, nor the summit of Sumeru, nor the palace of the Yāma Heaven, goes to the hall in the Tuṣita Heaven adorned with all wondrous jewels. The king of the Tuṣita Heaven, seeing the Buddha coming from afar, thereupon spreads out upon the hall a lion seat of the Maṇi Treasury, adorning it with three hundred and two occurrences of the phrase 「百萬億」 tr. “a million koṭis” ; the heaven-king, leading a hundred thousand koṭis of asaṃkhyeyas of divine sons, goes out to welcome him and raises up offerings, and the hosts of bodhisattvas who had dwelt beforehand in the palace of Tuṣita make offerings with implements surpassing those of the gods; all the gods and the hosts of bodhisattvas behold the Buddha's excellent virtues, and the Buddha manifests the transformations of his light; the heaven-king invites the Buddha to dwell in the hall, the Tathāgata accepts the invitation and enters the Hall Adorned with All Jewels, the heaven-king gains benefit, and sustained by the Buddha's majestic power he calls to mind in ten verses the ten buddhas of old who once entered this hall; and at the last the Tathāgata takes his seat, and offerings appear of themselves within the hall. The whole chapter is pure narrative, and only the words of the thought raised together by the divine sons, the words of the heaven-king's invitation, and the ten verses are direct speech; the Buddha does not speak one sentence himself. Chengguan determines 「今初品中，大分十段」 tr. “now within this first chapter there is a great division into ten segments” 〔T35n1735 0683b29〕, and determines of the seat's adornment that 「通有三百二種百萬億」 tr. “there are in all three hundred and two kinds of ‘a million koṭis’” 〔0683c25〕; Fazang determines of this chapter that 「初品中有七」 tr. “within the first chapter there are seven” 〔T35n1733 0236a25〕; Li Tongxuan that it is 「約分為十一段」 tr. “divided into eleven segments” 〔T36n1739 0849a03〕; and Zhiyan determines 「此初品有二」 tr. “this first chapter has two” 〔T35n1732 0041b17〕. The two senses ‘ascending without leaving’ and ‘the matters of adornment being especially many’ are where the explanations of the ancient worthies for this chapter are gathered.
I. Doctrinal Outline and Placement
| Outline system | The place of this chapter within it |
|---|---|
| The base text T279, in thirty-nine chapters | Chapter 23, Ascent to the Palace of the Tuṣita Heaven (the fifth assembly, in the palace of the Tuṣita Heaven · fascicle 22, beginning at 〔T10n0279 0115a12〕 – ending before the title of the next chapter, “Verses of Praise in the Palace of the Tuṣita Heaven,” chapter 24, at 〔0121a12〕 · narrative in prose plus ten verses in twenty lines) |
| Chengguan, Huayan jing shu | The commentary on the chapter Ascent to the Palace of the Tuṣita Heaven begins at 〔T35n1735 0683a24〕 – ending before the title of the next chapter at 〔0690c17〕; four gates: the reason for its coming · the explanation of the name · the tenet and aim · the explanation of the text, the explanation of the text being greatly divided into ten segments |
| Chengguan, Yanyi chao | The subcommentary on the chapter Ascent to the Palace of the Tuṣita Heaven begins at 〔T36n1736 0358c03〕 – ending before the next chapter at 〔0363a25〕 |
| Fazang, Tanxuan ji (the commentary on the sixty-fascicle Avataṃsaka) | “The Tathāgata's Ascent to the Hall of All Jewels of the Tuṣita Heaven,” chapter 19, begins at 〔T35n1733 0235c26〕 – ending before the next chapter, “The Bodhisattvas Gathering like Clouds in the Palace of the Tuṣita Heaven and Praising the Buddha,” chapter 20, at 〔0239a17〕; four gates: the explanation of the name · the reason for its coming · the tenet and aim · the explanation of the text, within the first chapter there being seven |
| Li Tongxuan, Xin Huayan jing lun | “Ascent to the Palace of the Tuṣita Heaven,” chapter 23, begins at 〔T36n1739 0848b23〕 – ending before 〔0854b20〕; three gates: explaining the title of the chapter · explaining the reason for the chapter's coming · explaining the meaning following the text; the long outline of the scripture's intent is divided into eleven segments |
| Zhiyan, Souxuan ji | “The Buddha's Ascent to the Hall of All Jewels of the Palace of the Tuṣita Heaven,” chapter 19, begins at 〔T35n1732 0041a21〕 – ending before 〔0042a16〕; the four gates are as above, and in explaining the text he determines that the first chapter has two |
| Buddhabhadra, T278 (the sixty-fascicle Avataṃsaka) | “The Tathāgata's Ascent to the Hall of All Jewels of the Palace of the Tuṣita Heaven,” chapter 19, begins at 〔T09n0278 0478c20〕 – ending before the next chapter, “The Bodhisattvas Gathering like Clouds in the Palace of the Tuṣita Heaven and Praising the Buddha,” chapter 20, at 〔0485a05〕 |
The reason for its coming — Chengguan divides it in two, the coming of the assembly and the coming of the chapter
「自下第五會，明上賢十向。四門同前。初來意中，先會來者，正為答前迴向問故，迴前解行以向真證，廣益自他，令行彌綸無不周故。」 tr. “From here below is the fifth assembly, making clear the ten dedications of the higher worthy. The four gates are as above. Within the first, the reason for its coming: as for the coming of the assembly, it is precisely because it answers the earlier question about the dedications, turning the understanding and practice of what went before so as to direct them toward true realization, benefiting self and others far and wide, and causing practice to be woven through so that nothing is not encompassed.” 〔T35n1735 0683a25〕
The scriptural attestation he cites for it —
「《菩薩大乘藏經》云「以少善根引無量果者，謂迴向心，以迴向心為大利故。」故行後明之。又前解行既著，今悲願彌博。」 tr. “The Pusa dasheng zang jing says, ‘what draws measureless fruit from few roots of goodness is the mind of dedication, since the mind of dedication is a great benefit.’ Therefore it is made clear after practice. Again, the understanding and practice of what went before being already manifest, compassion and vow are now the broader.” 〔T35n1735 0683a28〕
「後品來者，前會既終將陳後說，先明說處表法故來。」 tr. “As for the coming of the chapter: the earlier assembly being at an end and what is to be expounded afterward about to be set forth, the place of the exposition is first made clear as a display of the Dharma, and therefore it comes.” 〔T35n1735 0683b01〕
Fazang's twofold reason for its coming runs on the same track but differs in wording — 「二來意者，初會來為答前十迴向問故。又前明解行，今起大願，若不起願恐證無為，故次來也。又迴前解行向於真證故也。」 tr. “Second, the reason for its coming: first, the coming of the assembly is because it answers the earlier question about the ten dedications. Again, earlier understanding and practice were made clear, and now the great vow is aroused; were the vow not aroused there would be fear of realizing the unconditioned, and therefore it comes next. Again, it is because the understanding and practice of what went before are turned toward true realization.” 〔T35n1733 0236a03〕; Zhiyan determines it in a single sentence — 「此即答上迴向門。」 tr. “This answers the gate of dedication above.” 〔T35n1732 0041a23〕, and says further 「所以來者，若不迴向，進行莫由故也。」 tr. “The reason it comes is that if one does not dedicate, there is no way by which practice may advance.” 〔0041a27〕
The explanation of the name — three levels for the name of the assembly, and the 「升」 tr. “ascend” of the chapter's name
「二釋名者，先會得名，亦有三義，同前二會。二釋品名，兜率是處，佛以法界之身不起而應，故名為升。處此說者，表位超勝，是次第故。」 tr. “Second, the explanation of the name: first the assembly obtains its name, and here too there are three senses, the same as in the two preceding assemblies. Second, the explanation of the chapter's name: Tuṣita is the place, and the Buddha, with the body of the Dharma realm, responds without rising, and therefore it is named ‘ascending.’ That it is expounded in this place displays that the station is surpassing, since it is a matter of sequence.” 〔T35n1735 0683b03〕
For the three senses of the name of the assembly the Yanyi chao sets out the items —
「疏「亦有三義」者，一約處，名兜率天宮會；二約人，名金剛幢菩薩會；三約法，名十迴向會。」 tr. “As to the commentary's ‘here too there are three senses’: first, with respect to the place, it is named the assembly of the palace of the Tuṣita Heaven; second, with respect to the person, it is named the assembly of the bodhisattva Vajra Banner; third, with respect to the dharma, it is named the assembly of the ten dedications.” 〔T36n1736 0358c11〕
As to why it is expounded in this heaven, Chengguan sets out six intents —
「又上下放逸，此天知足，表世間行滿故，居喜足之天。又以彼有一生補處，表菩提之心功行滿故。又積功累勳，知階未足，迴勳授子乃知有餘。菩薩亦爾，勤苦積行未見有餘，迴向眾生乃知自足。又欲界六天，此居其中，表悲智均平，處於中故。又生此天而修三福，謂施、戒、定，自餘不具、偏多不均，故處此說也。」 tr. “Again, above and below there is heedlessness, while this heaven knows contentment, displaying that the practice of the world is full, and therefore he dwells in the heaven of the joy of contentment. Again, because there is in it one who is a final-birth bodhisattva, it displays that the merit and practice of the mind of awakening are full. Again, one who piles up merit and accumulates distinction knows his rank to be not yet enough; when he turns his distinctions over and confers them upon his son, he then knows that he has a surplus. The bodhisattva is likewise: while diligently and painfully accumulating practice he does not see that he has a surplus, and when he dedicates to sentient beings he then knows that he is content of himself. Again, of the six heavens of the realm of desire this one dwells in the middle of them, displaying that compassion and wisdom are even, since it is placed in the middle. Again, one born in this heaven cultivates the three merits, namely giving, the precepts, and concentration; the rest either are not complete in them or have a preponderance and are not even, and therefore it is expounded in this place.” 〔T35n1735 0683b06〕
The Yanyi chao counts them as 「六意」 tr. “six intents” and sets out what they rest upon —
「疏「處此說」下，此句徵。從「表位」下，答。答有六意：一前行在夜摩，今迴向超前，故居兜率上，但約次第；二取知足天名；三約天主說之；四再就知足釋之，前約自利足，此約利他足；五約中道說之；六約均平釋。」 tr. “Beneath the commentary's ‘it is expounded in this place,’ this sentence is the question. From ‘it displays that the station’ onward is the answer. The answer has six intents: first, the earlier practice was in the Yāma Heaven, and the dedications now surpass what went before, and therefore he dwells up in Tuṣita — but this is with respect to sequence only; second, it takes the name of the heaven of knowing contentment; third, it is with respect to the lord of the heaven that it is expounded; fourth, it explains it once more with respect to knowing contentment, the earlier being with respect to the contentment of benefiting oneself and this with respect to the contentment of benefiting others; fifth, it is expounded with respect to the middle way; sixth, it is explained by evenness.” 〔T36n1736 0358c14〕
「言「又生此天而修三福」者，即《涅槃》三十二，應言修施戒者得上下天身，修施戒定得兜率天身。」 tr. “As to the words ‘again, one born in this heaven cultivates the three merits’: this is the Nirvāṇa, fascicle thirty-two, where one should say that those who cultivate giving and the precepts obtain the bodies of the heavens above and below, and that those who cultivate giving, the precepts, and concentration obtain the body of the Tuṣita Heaven.” 〔T36n1736 0358c18〕
Fazang explains the chapter's name, entitling it by three senses — 「品名者，如來明佛法界身，昇是赴機起用，兜率是所赴之所，三義題名。又赴此喜足天者，表世間行滿故也。一切寶者，表攝行多門，可貴交飾故也。」 tr. “As for the name of the chapter: ‘Tathāgata’ makes clear the Buddha's body of the Dharma realm; ‘ascending’ is going to meet the capacities and raising up function; ‘Tuṣita’ is the place gone to — the name is entitled by these three senses. Again, that he goes to this heaven of the joy of contentment displays that the practice of the world is full. ‘All jewels’ displays that the many gates of practice are gathered in, and that they are precious and interlace as ornament.” 〔T35n1733 0235c29〕
The tenet and the aim —
「第三宗趣者，會以十向大願為宗，得地為趣。品以升天赴感為宗，說向為趣。」 tr. “Third, the tenet and the aim: the assembly takes the great vows of the ten dedications as its tenet and the obtaining of the grounds as its aim. The chapter takes the ascent to the heavens in answer to the stimulus as its tenet and the exposition of the dedications as its aim.” 〔T35n1735 0683b13〕
Fazang divides the tenet of the assembly from the tenet of the chapter, and the one sentence on the tenet of the chapter shows his eye best — 「品宗者，謂天王嚴稱法界之器殿為能感，如來以遍法界之身雲為能應，感應契而無動、無動寂而繁興，緣起具德，為此品宗。」 tr. “As for the tenet of the chapter: the heaven-king, adorning a vessel-hall that answers to the Dharma realm, is what is able to stimulate, and the Tathāgata, with a cloud of body pervading the Dharma realm, is what is able to respond; stimulus and response meet and yet nothing moves, and out of the stillness of that unmovedness there is a springing up in profusion — dependent arising complete in virtue: this is the tenet of this chapter.” 〔T35n1733 0236a11〕
The explanation of the text — Chengguan determines this assembly as three chapters and this chapter as ten segments
「第四釋文。此會有三品經，初二當會由致、後一正說。所以無勝進者，由二義故：一以此會是三賢位終，攝前解行總為趣地方便，迴向當體自是勝進，是故無也。」 tr. “Fourth, explaining the text. This assembly has three chapters of scripture, the first two being the occasioning of this assembly and the last the proper exposition. That there is no advancing portion is for two reasons: first, because this assembly is the end of the three stations of the worthy and gathers the understanding and practice of what went before as, in sum, the expedient for tending toward the grounds, while the dedications in their own substance are of themselves the advancing portion, and therefore there is none.” 〔T35n1735 0683b15〕
「就初二品，前一化主赴機、後品助化讚佛。今初品中，大分十段：一本會齊現、二不離而升、三見佛嚴處、四迎佛興供、五覩佛勝德、六請佛處殿、七如來受請、八天王獲益、九承力偈讚、十如來就坐。今初也。」 tr. “As for the first two chapters, the earlier is the lord of transformation coming to the capacities and the later chapter is those who assist the transformation praising the Buddha. Now within this first chapter there is a great division into ten segments: first, the whole assembly manifesting at once; second, ascending without leaving; third, seeing the Buddha and adorning the place; fourth, welcoming the Buddha and raising up offerings; fifth, beholding the Buddha's excellent virtues; sixth, inviting the Buddha to dwell in the hall; seventh, the Tathāgata accepting the invitation; eighth, the heaven-king gaining benefit; ninth, praising in verse by the sustaining power; tenth, the Tathāgata taking his seat. Now the first.” 〔T35n1735 0683b28〕
The segment boundaries of the base text interlock one by one with Chengguan's ten segments — the whole assembly manifesting at once 〔T10n0279 0115a13〕 · ascending without leaving 〔0115a16〕 · seeing the Buddha and adorning the place 〔0115a18〕 (the general display of the virtues of its substance 〔0115a19〕 · the particular clarification of substance and function 〔0115a25〕 · the concluding extension to the ten directions 〔0117b19〕) · welcoming the Buddha and raising up offerings 〔0117b24〕 (about to welcome him and raising up offerings 〔0117b24〕 · seeing the Buddha and raising up offerings 〔0117c07〕 · the bodhisattvas raising up offerings 〔0118a18〕) · beholding the Buddha's excellent virtues 〔0118b15〕 (seeing the working of the Buddha's light 〔0119c02〕 · the intent in manifesting these excellent virtues 〔0119c28〕 · the cause of manifesting the adornments 〔0120a12〕) · inviting the Buddha to dwell in the hall 〔0120a26〕 · the Tathāgata accepting the invitation 〔0120b02〕 (entering the hall 〔0120b09〕 · the concluding extension 〔0120b10〕 · after he has entered, the adornments appear 〔0120b12〕) · the heaven-king gaining benefit 〔0120b19〕 · praising in verse by the sustaining power 〔0120b23〕 (the ten verses 〔0120b26–0120c16〕 · the concluding extension 〔0120c17〕) · the Tathāgata taking his seat 〔0120c20〕 (the manifesting of adornments 〔0120c29〕 · the concluding extension 〔0121a04〕).
The outline of the seat's adornment — Chengguan first establishes the total number and then opens it segment by segment
「二別明體用中，通有三百二種百萬億，廣上三段即為三別。初廣自體、次「有百萬億初發心」下廣前殊特、三「百萬億善根」下廣前因相。初一多明器世間嚴，後二顯眾生世間嚴，皆智正覺世間之力也。皆言百萬億者，位增十行之百萬故。」 tr. “Second, within the particular clarification of substance and function there are in all three hundred and two kinds of ‘a million koṭis,’ which expand the three segments above and are accordingly three particulars: first, the expanding of its own substance; next, from ‘there were a million koṭis of the first arousing of the mind’ onward, the expanding of the surpassing distinction spoken of above; third, from ‘a million koṭis of roots of goodness’ onward, the expanding of the mark of cause spoken of above. The first chiefly makes clear the adornment of the world as vessel, and the latter two display the adornment of the world of sentient beings; and all of them are the power of the world of perfect awakened wisdom. That all of them say ‘a million koṭis’ is because the station increases upon the million of the ten practices.” 〔T35n1735 0683c25〕
The base text's 「百萬億」 tr. “a million koṭis”, counted through the whole chapter, comes to three hundred and two occurrences, which agrees with Chengguan's number 「三百二種」 tr. “three hundred and two kinds” 〔T35n1735 0683c25〕; the bounds of the three particulars are: first the expanding of its own substance 〔T10n0279 0115a25〕 · the expanding of the surpassing distinction spoken of above 〔0116b22〕 · the expanding of the mark of cause spoken of above 〔0117b14〕. The numbers segment by segment are as in the table below (the left column gives verbatim the number of phrases that Chengguan determines, and the right column the actual count of occurrences of 「百萬億」 tr. “a million koṭis” in that segment of the base text):
| What Chengguan determines | The number of phrases in the commentary | The actual count of 「百萬億」 tr. “a million koṭis” in that segment of the base text | The beginning of the segment |
|---|---|---|---|
| The first has ten phrases, the adornment of the body of the seat | ten | ten | 〔T10n0279 0115a25〕 |
| The second, ten phrases from 「樓閣」 tr. “pavilions” onward | ten | ten | 〔0115b01〕 |
| The third, ten phrases from 「寶鈴帳」 tr. “hangings with jeweled bells” onward, discerning the adornment of hangings | ten | ten | 〔0115b06〕 |
| The fourth, twelve phrases from 「妙寶華」 tr. “wondrous jeweled flowers” onward, discerning the adorning of the body of the seat | twelve | eleven | 〔0115b12〕 |
| The fifth, seventeen phrases from 「因陀羅金剛寶」 tr. “Indra adamantine jewels” onward | seventeen | seventeen | 〔0115b18〕 |
| The sixth, twelve phrases from 「真珠瓔珞」 tr. “pearl necklaces” onward | twelve | twelve | 〔0115b29〕 |
| The seventh, sixteen phrases from 「黑栴檀」 tr. “black sandalwood” onward | sixteen | sixteen | 〔0115c08〕 |
| The eighth, twenty phrases from 「雨百萬」 tr. “there rained down a million” onward | twenty | twenty | 〔0115c18〕 |
| The ninth, forty-eight phrases from 「建百萬」 tr. “they set up a million” onward | forty-eight | forty-eight | 〔0115c28〕 |
| The tenth, the adornment of the sounds of music, the first ten phrases | ten | ten | 〔0116a26〕 |
| The tenth, the adornment of the sounds of the Dharma, twenty phrases from 「悅意音」 tr. “sounds delighting the mind” onward | twenty | twenty | 〔0116b05〕 |
| Expanding the surpassing distinction · the preceding thirty-nine phrases on gaining benefit | thirty-nine | thirty-nine | 〔0116b22〕 |
| Expanding the surpassing distinction · the five divisions of offering (seventeen · twenty-six · twelve · four · ten) | sixty-nine | sixty-nine | 〔0116c24〕 |
| Expanding the mark of cause spoken of above, 「十句可知」 tr. “the ten phrases can be understood” | ten | ten | 〔0201a05〕 |
As to the number in the fourth segment, Chengguan himself records a doubt about the order of the text —
「第四「妙寶華」下有十二句辨嚴座身。其頻婆帳應在寶華之前，類例穩便。亦可十二句辨帳，九句嚴座身。頻婆者，此云身影質，謂帳莊嚴具中現外質之影故。」 tr. “The fourth, twelve phrases from ‘wondrous jeweled flowers’ onward, discerning the adorning of the body of the seat. The bimba hangings ought to stand before the jeweled flowers, which by the pattern of like with like would be the more settled. It may also be that twelve phrases discern the hangings and nine adorn the body of the seat. As for bimba, this means here ‘the substance that bears an image,’ that is, because among the adornments of the hangings the image of an outer substance appears.” 〔T35n1735 0684a10〕
It is recorded, and not adjudicated.
II. Terminology
| Chinese | What is adduced | The essential sense |
|---|---|---|
| Tuṣita (the joy of contentment · knowing contentment) | Chengguan: 「又上下放逸，此天知足，表世間行滿故，居喜足之天。」 tr. “Again, above and below there is heedlessness, while this heaven knows contentment, displaying that the practice of the world is full, and therefore he dwells in the heaven of the joy of contentment.” 〔T35n1735 0683b06〕; Li Tongxuan: 「兜率天者，此云樂知足天也。」 tr. “As for the Tuṣita Heaven, this means here the heaven of the joy of knowing contentment.” 〔T36n1739 0848b25〕 | The name of the place where this assembly is expounded; the fourth of the six heavens of the realm of desire, taking knowing contentment for its sense |
| The lion seat of the Maṇi Treasury | This chapter: 「即於殿上敷摩尼藏師子之座」 tr. “thereupon spread out upon the hall a lion seat of the Maṇi Treasury” 〔T10n0279 0115a18〕; Chengguan: 「總中無盡大願隨意出生，悲智必俱生死無染，名摩尼藏。展行彌布，故有敷言。」 tr. “Within the general sentence, inexhaustible great vows arise according to the wish, and compassion and wisdom are necessarily together so that birth and death do not defile — this is named the Maṇi Treasury. Practice is spread out and laid abroad, and hence there is the word ‘spread.’” 〔T35n1735 0683c18〕 | The Maṇi Treasury displays that great vows arise according to the wish and that compassion and wisdom are undefiled; ‘spread’ displays that practice is spread out and laid abroad |
| The hall adorned with all wondrous jewels / the Hall Adorned with All Jewels | This chapter: 「而往詣於兜率陀天一切妙寶所莊嚴殿」 tr. “and yet went to the hall in the Tuṣita Heaven adorned with all wondrous jewels” 〔T10n0279 0115a17〕 · 「受天王請，入一切寶莊嚴殿」 tr. “accepted the heaven-king's invitation and entered the Hall Adorned with All Jewels” 〔0120b09〕 | The name of the hall where this chapter is expounded; the two designations, the earlier and the later, point to one and the same hall |
| Bimba (the substance that bears an image) | This chapter: 「百萬億頻婆帳，殊妙間錯」 tr. “a million koṭis of bimba hangings, set among the rest with surpassing wonder” 〔T10n0279 0115b12〕; Chengguan: 「頻婆者，此云身影質，謂帳莊嚴具中現外質之影故。」 tr. “As for bimba, this means here ‘the substance that bears an image,’ that is, because among the adornments of the hangings the image of an outer substance appears.” 〔T35n1735 0684a12〕 | Upon the hangings the images of outer things appear, and hence it is glossed as the substance that bears an image |
| Aruṇa (the color red) | This chapter: 「百萬億阿樓那香，香氣普熏，其味甘美」 tr. “a million koṭis of aruṇa fragrance, its scent perfuming everywhere and its savor sweet” 〔T10n0279 0115c16〕; Chengguan: 「阿樓那者，此云紅赤色。」 tr. “As for aruṇa, this means here the color red.” 〔T35n1735 0684a21〕 | The name of a fragrance, its name established by a color |
| Svastika (svastika in the longer transcription · possessing joy) | This chapter: 「百萬億寶悉底迦，能除眾惡」 tr. “a million koṭis of jeweled svastikas, able to take away every kind of evil” 〔T10n0279 0116a08〕; Chengguan: 「寶悉底迦者，具云塞縛悉底迦，此云有樂，若見此相必獲安樂。其形如萬字，具於《音義》，今寶形似此。」 tr. “As for the jeweled svastika, fully stated it is svastika in the longer transcription, which means here ‘possessing joy’; if one sees this mark one will surely gain security. Its shape is like the graph for ‘myriad,’ as is set out fully in the Yinyi; the shape of the present jewel resembles this.” 〔T35n1735 0684a28〕 | A jewel of the auspicious mark, shaped like the graph for “myriad” |
| Moutuoluo (the leading drum) | This chapter: 「百萬億天牟陀羅，出大妙音」 tr. “a million koṭis of heavenly moutuoluo drums, sending forth a great and wondrous note” 〔T10n0279 0116a28〕; Chengguan: 「前中云牟陀羅者，此云鋒鼓，謂天樂初奏此鼓先作故。」 tr. “As for the moutuoluo spoken of in the passage above, this means here ‘the leading drum,’ that is, because when the music of the heavens first plays this drum is struck first.” 〔T35n1735 0684b06〕 | The drum that is struck first when the music of the heavens first plays |
| Bumojia / weimonang (a curtained carriage · a pavilion) | Chengguan cites Jingfa: 「言樓閣延袤者，靜法云：「梵云蒲莫迦，此云帳輿。若是樓閣，應云微麼囊。既不爾者，譯之誤也。」」 tr. “As to the words ‘the pavilions stretch broad’: Jingfa says, ‘in Sanskrit it is bumojia, which means here a curtained carriage. If it were a pavilion one ought to say weimonang. Since it is not so, it is an error of translation.’” 〔T35n1735 0684a25〕 | That to which the Sanskrit of the single phrase 「樓閣延袤」 tr. “the pavilions stretch broad” is bound; the ancient worthies hold divergent views, which are recorded and not adjudicated |
| Sarvajñā (omniscience) | This chapter: 「薩婆若心無有障礙生善根故」 tr. “because of the roots of goodness born of the mind of Sarvajñā being without obstruction” 〔T10n0279 0119c22〕 · 「薩婆若心無有退轉」 tr. “the mind of Sarvajñā is without retrogression” 〔0120a04〕 | Two occurrences in this chapter; the scriptural text itself uses the transcription |
| Name, syllable, and phrase | This chapter: 「具足不可說名、味、句」 tr. “complete in inexpressibly many names, syllables, and phrases” 〔T10n0279 0118b10〕 | The three by which meaning is expressed, raised by the scriptural text itself |
| The final-birth bodhisattva | Chengguan: 「又以彼有一生補處，表菩提之心功行滿故。」 tr. “Again, because there is in it one who is a final-birth bodhisattva, it displays that the merit and practice of the mind of awakening are full.” 〔T35n1735 0683b07〕 | The words of the commentary, not found in the scriptural text of this chapter; bound to Chengguan |
III. Similes and Rhetoric
(1) The scriptural text of this chapter has no sentence with 「譬如」 tr. “it is as if” 〔recorded as absent, as the facts stand〕 — within the compass of this chapter in the base text 「譬如」 tr. “it is as if” has no occurrence at all, while 「猶如」 tr. “like” has two: 「成就法智，猶如寶幢，能普顯示一切佛法」 tr. “accomplished the wisdom of the Dharma, like a jeweled banner, able to display all the Buddha's Dharma everywhere” 〔T10n0279 0116c23〕 and 「出世善根皆悉清淨；猶如普賢，得佛自在」 tr. “his roots of goodness that transcend the world have all been made pure; like Samantabhadra, he obtains the Buddha's sovereignty” 〔0120a06〕, both of them words of likening in the great assembly's praise of virtue and not the body of a simile set up; the main body of the chapter's rhetoric is parallel arrangement and extended laying out. It is recorded as the facts stand, and is not filled out with similes from other chapters.
(2) The linked similes of like an illusion, like a shadow, like a dream, like a transformation (in the segment on beholding the Buddha's excellent virtues · the scriptural text has them of itself) —
「恒以智慧，知諸世間如幻、如影、如夢、如化，一切皆以心為自性，如是而住。」 tr. “He constantly knows by wisdom that the worlds are like an illusion, like a shadow, like a dream, like a transformation, and that all of them have mind for their own nature, and thus he abides.” 〔T10n0279 0118c29〕
- The ground of the similes: an illusory thing, a reflected image, a dream-scene, a conjured person — all four appear and yet are not real.
- The sense displayed: the Tathāgata knows that the marks of the world are thus, and that 「一切皆以心為自性」 tr. “all of them have mind for their own nature” — this is the only sentence in this chapter that states mind-only directly.
(3) The simile of turning one's distinctions over and conferring them upon one's son (explaining knowing contentment and dedication · from Chengguan's commentary) —
「又積功累勳，知階未足，迴勳授子乃知有餘。菩薩亦爾，勤苦積行未見有餘，迴向眾生乃知自足。」 tr. “Again, one who piles up merit and accumulates distinction knows his rank to be not yet enough; when he turns his distinctions over and confers them upon his son, he then knows that he has a surplus. The bodhisattva is likewise: while diligently and painfully accumulating practice he does not see that he has a surplus, and when he dedicates to sentient beings he then knows that he is content of himself.” 〔T35n1735 0683b08〕
- The ground of the simile: one who in the world piles up merit and receives distinction regards his own rank as still not enough; and when he turns his distinctions over and confers them upon his son, he then sees that he has a surplus.
- The sense displayed: the bodhisattva diligently and painfully accumulates practice and does not of himself see it to be enough, and only after dedicating to sentient beings does he know that he is content of himself — this is the pivot by which Chengguan explains dedication through the 「知足天」 tr. “heaven of knowing contentment”.
(4) The simile of a lamp guarding the insects of the night (explaining the net that covers the jewels of radiance · from Chengguan's commentary) —
「二「光明寶」下九句，光明嚴。言網覆者，若世之燈，以護夕蟲成隱映故。」 tr. “Second, nine phrases from ‘jewels of radiance’ onward, the adornment of light. As to the words ‘covered with a net’: it is like a lamp of the world, which by guarding the insects of the night makes its light half-hidden.” 〔T35n1735 0684b01〕
- The ground of the simile: a lamp of the world is covered over with a net so as to guard the insects of the night from flying into the fire, and its light thereby becomes half-hidden.
- The sense displayed: it explains why above the light in the scriptural text there is a net spread to cover it.
(5) The simile of hangings and pavilions layer upon layer (explaining the inexhaustibility of the adornment of hangings · from Chengguan's commentary) —
「第三「寶鈴帳」下十句辨帳嚴，亦是繞座，前已辨覆故；若重辨者，帳上建樓、樓上覆帳，重重無盡耳。」 tr. “The third, ten phrases from ‘hangings with jeweled bells’ onward, discerning the adornment of hangings, which likewise encircle the seat, since the covering has already been discerned above; and if it is discerned over again, then it is hangings with pavilions built upon them and pavilions with hangings covering them, layer upon layer without end.” 〔T35n1735 0684a07〕
- The ground of the simile: upon the hangings pavilions are built, and upon the pavilions hangings again cover them, and so on in succession.
- The sense displayed: the marks of the seat's adornment are layer upon layer without end — this is the Avataṃsaka sense of layer upon layer without end displayed upon the matters of adornment.
(6) What the ocean-seal manifests (explaining why the matters of adornment of this assembly are especially many · from Chengguan's commentary) —
「而此勝相皆是如來海印所現法界差別自在實德，人法無礙、依正混融之嚴事也。」 tr. “And these excellent marks are all the sovereign true virtues of the differentiations of the Dharma realm manifested by the Tathāgata's ocean-seal, matters of adornment in which person and dharma are unobstructed and the environing and the proper are blended together.” 〔T35n1735 0684c03〕
- The ground of the simile: the great ocean is clear and still, and the images appear together in it while the ocean has no mind.
- The sense displayed: the three hundred and two kinds of the seat's adornment are not the heaven-king's private ability; they are the true virtues of the Dharma realm manifested within the Tathāgata's ocean-seal concentration.
(7) Feeling stirs within and hence takes form in words (explaining that the bodhisattvas praise the Buddha without having their fill · from Chengguan's commentary, citing Zixia's Preface to the Odes) —
「皆從總持辯藏之所流故，情動於中故形於言，言猶不足敬之至也。」 tr. “Because it all flows from the treasury of eloquence of total retention, feeling stirs within and hence takes form in words; and when words are still not enough, that is reverence at its utmost.” 〔T35n1735 0685a15〕
The Yanyi chao sets out the full text of what he cites —
「疏「情動於中故形於言」等者，即子夏《詩序》，具云「情動於中而形於言，言之不足，故嗟嘆之。嗟嘆之不足，故詠歌之。詠歌之不足，故不知手之舞之、足之蹈之也。」」 tr. “As to the commentary's ‘feeling stirs within and hence takes form in words’ and the rest: this is Zixia's Preface to the Odes, which fully stated says, ‘feeling stirs within and takes form in words; when words are not enough one sighs over it; when sighing over it is not enough one chants and sings it; and when chanting and singing it is not enough, then unknowing the hands dance it and the feet tread it out.’” 〔T36n1736 0359a03〕
- The sense displayed: it explains why, in the scriptural text, the bodhisattvas who 「讚歎如來，無有厭足」 tr. “praise the Tathāgata without having their fill” 〔T10n0279 0118b13〕 have no fill of it.
IV. Collation with Parallel Translations
The Chinese collation witnesses for this chapter: Śikṣānanda, T279 (the base text · “Ascent to the Palace of the Tuṣita Heaven,” chapter 23) · Buddhabhadra, T278 (the Jin translation, the sixty-fascicle Avataṃsaka · “The Tathāgata's Ascent to the Hall of All Jewels of the Palace of the Tuṣita Heaven,” chapter 19, beginning at 〔T09n0278 0478c20〕 – ending before 〔0485a05〕). This chapter has no separately circulating scripture and no treatise that quotes and explains it 〔not found〕. What follows is recorded in full, sentence by sentence, without adjudication.
Sentence one: the whole assembly manifesting at once
| Witness | Verbatim, rendered | Source |
|---|---|---|
| Śikṣānanda, T279 | At that time, because of the Buddha's spiritual power, in all the worlds of the ten directions, within each and every Jambudvīpa of the four continents, the Tathāgata was everywhere seen seated beneath the tree, and in each place there were bodhisattvas who, upheld by the Buddha's spiritual power, expounded the Dharma; and there was not one that did not take itself to be facing the Buddha constantly. | T10n0279 0115a13 |
| Buddhabhadra, T278 | At that time, because of the Buddha's majestic spiritual power, in all the worlds of the ten directions, in the several four continents, in each and every Jambudvīpa, there was in every case a Tathāgata seated beneath the tree of awakening, and there was none that did not appear manifestly. Those bodhisattvas, upheld by the Buddha's spiritual power, spoke dharmas of every kind, and all of them took themselves to be in the presence of the Buddha. | T09n0278 0478c21 |
What the variants attach to: (a) the eighty-fascicle text has 「佛神力故」 tr. “because of the Buddha's spiritual power”, and the sixty-fascicle has 「佛威神力故」 tr. “because of the Buddha's majestic spiritual power”. (b) The eighty-fascicle's 「皆見如來坐於樹下」 tr. “the Tathāgata was everywhere seen seated beneath the tree” speaks from the side of what is able to see, while the sixty-fascicle's 「皆有如來坐菩提樹，無不顯現」 tr. “there was in every case a Tathāgata seated beneath the tree of awakening, and there was none that did not appear manifestly” speaks from the side of what is made to appear. (c) The eighty-fascicle's 「靡不自謂恒對於佛」 tr. “there was not one that did not take itself to be facing the Buddha constantly” has the graph 「恒」 tr. “constantly”, while the sixty-fascicle's 「皆悉自謂在於佛所」 tr. “all of them took themselves to be in the presence of the Buddha” does not.
Sentence two: ascending without leaving
| Witness | Verbatim, rendered | Source |
|---|---|---|
| Śikṣānanda, T279 | At that time the World-Honored One, again by his spiritual power, did not leave from beneath this tree of awakening, nor the summit of Sumeru, nor the palace of the Yāma Heaven, and yet went to the hall in the Tuṣita Heaven adorned with all wondrous jewels. | T10n0279 0115a16 |
| Buddhabhadra, T278 | At that time the Tathāgata, by his sovereign spiritual power, did not leave the seat beneath the tree of awakening, nor the Palace of Wondrous Excellence on the summit of Sumeru, nor above it the Jeweled Adorned Hall of the palace of the Yāma Heaven, and proceeded to the Hall Adorned with All Jewels of the palace of the Tuṣita Heaven. | T09n0278 0478c24 |
What the variants attach to: (a) as to what is not left, the eighty-fascicle raises three places, 「菩提樹下」 tr. “beneath the tree of awakening”, 「須彌頂」 tr. “the summit of Sumeru”, and 「夜摩天宮」 tr. “the palace of the Yāma Heaven”, while the sixty-fascicle raises 「菩提樹座」 tr. “the seat beneath the tree of awakening”, 「須彌頂妙勝殿」 tr. “the Palace of Wondrous Excellence on the summit of Sumeru”, and 「夜摩天宮寶莊嚴殿」 tr. “the Jeweled Adorned Hall of the palace of the Yāma Heaven” — the three places are the same, and each is bound to the name of its hall. (b) The eighty-fascicle has 「往詣」 tr. “went to”, and the sixty-fascicle has 「趣」 tr. “proceeded to”. (c) As to the hall gone to, the eighty-fascicle has 「一切妙寶所莊嚴殿」 tr. “the hall adorned with all wondrous jewels” and the sixty-fascicle has 「一切寶莊嚴殿」 tr. “the Hall Adorned with All Jewels”; and the eighty-fascicle at the accepting of the invitation below likewise has 「一切寶莊嚴殿」 tr. “the Hall Adorned with All Jewels” 〔T10n0279 0120b09〕.
Sentence three: the heaven-king spreads the seat · the general display of the virtues of its substance
| Witness | Verbatim, rendered | Source |
|---|---|---|
| Śikṣānanda, T279 | At that time the king of the Tuṣita Heaven saw from afar the Buddha coming, and thereupon spread out upon the hall a lion seat of the Maṇi Treasury. That lion seat was gathered and formed out of every kind of wondrous jewel of the heavens; it was what the roots of goodness cultivated in the past had brought about; it was what the spiritual power of all the Tathāgatas made manifest; it was born of the roots of goodness of measureless hundreds of thousands of koṭis of nayutas and asaṃkhyeyas; it arose from the pure Dharma of all the Tathāgatas; it was adorned and polished bright by the power of boundless merit; it is the pure recompense of deeds and cannot be marred or destroyed; those who look upon it are glad and delighted, and have no fill of it; it is a dharma that transcends the world, and is not defiled by the world; all sentient beings come and observe it, and there is none who is able to exhaust its wondrous beauty. | T10n0279 0115a18 |
| Buddhabhadra, T278 | At that time that heaven-king saw from afar the Buddha coming, and thereupon spread out upon the hall a lion seat of the Wish-Fulfilling Jewel Treasury and adorned it with jewels of the heavens of every kind. It was what the roots of goodness cultivated and practiced in the past had brought about; it was sustained and guarded by the majestic spiritual power of all the Tathāgatas; it was born of the roots of goodness of uncountable nayutas and asaṃkhyeyas; it arose from the pure Dharma of all the buddhas; it was commonly adorned by all sentient beings; it was accomplished by measureless merit. Free of all evil, it is the pure recompense of deeds; all delight to look upon it and have no fill of it; it arises from all the dharmas that lead out of the world, and is pure and undefiled; it arises from the causes and conditions of all the worlds; all sentient beings, seeing it, cannot come to its end. | T09n0278 0478c26 |
What the variants attach to: (a) as to the name of the seat, the eighty-fascicle has 「摩尼藏師子之座」 tr. “a lion seat of the Maṇi Treasury” and the sixty-fascicle has 「如意寶藏師子之座」 tr. “a lion seat of the Wish-Fulfilling Jewel Treasury”. (b) As to the number of the sentences of virtue, Chengguan, upon the eighty-fascicle, determines 「有十一句，初總、餘別」 tr. “there are eleven phrases, the first general and the rest particular” 〔T35n1735 0683c18〕, while Fazang, upon the sixty-fascicle, determines 「是故有十三種圓滿相」 tr. “therefore there are thirteen kinds of full marks” 〔T35n1733 0236b06〕. (c) The sixty-fascicle has the two sentences 「一切眾生所共莊嚴」 tr. “commonly adorned by all sentient beings” and 「一切世間因緣所起」 tr. “arisen from the causes and conditions of all the worlds”, which the eighty-fascicle does not have; while the eighty-fascicle has 「無邊福力之所嚴瑩」 tr. “adorned and polished bright by the power of boundless merit” and 「是出世法，非世所染」 tr. “it is a dharma that transcends the world, and is not defiled by the world”, where the sixty-fascicle has 「無量功德之所成就」 tr. “accomplished by measureless merit” and 「出離世間諸法所起，清淨無污」 tr. “arises from all the dharmas that lead out of the world, and is pure and undefiled”.
Sentence four: the numeral and the total of the seat's adornment
| Witness | Verbatim, rendered (excerpted) | Source |
|---|---|---|
| Śikṣānanda, T279 | There were a million koṭis of tiers of steps, encircling it round about; a million koṭis of nets of gold, a million koṭis of flower hangings, a million koṭis of jeweled hangings, a million koṭis of garland hangings, and a million koṭis of fragrance hangings, spread out above it | T10n0279 0115a25 |
| Buddhabhadra, T278 | With measureless adornments it was adorned, that is to say: a million koṭis of balustrades; a million koṭis of jeweled nets spread out and covering it above; a million koṭis of flower hangings spread out above it; a million koṭis of flower-garlands hanging down on the four sides | T09n0278 0479a05 |
What the variants attach to: (a) both texts alike have the numeral 「百萬億」 tr. “a million koṭis” — the base text has three hundred and two occurrences in this chapter, and the sixty-fascicle three hundred and twelve occurrences within the compass of this chapter (unlike the chapter “Ascent to the Palace of the Yāma Heaven,” where the eighty-fascicle has 「百萬」 tr. “a million” and the sixty-fascicle has 「十萬」 tr. “a hundred thousand”). (b) Before the marks of adornment the sixty-fascicle has the general heading 「以無量莊嚴具而莊嚴之，所謂」 tr. “with measureless adornments it was adorned, that is to say”, while the eighty-fascicle has no general heading and begins straightaway with 「有百萬億層級」 tr. “there were a million koṭis of tiers of steps”. (c) In the first phrase the eighty-fascicle has 「層級」 tr. “tiers of steps” and the sixty-fascicle has 「欄楯」 tr. “balustrades”; the eighty-fascicle's 「欄楯」 tr. “balustrades” stands in the ninth segment 〔T10n0279 0115c29〕.
Sentence five: the words of the thought raised together by the divine sons
| Witness | Verbatim, rendered | Source |
|---|---|---|
| Śikṣānanda, T279 | They together raised up this thought and said: 「如來出世難可值遇，我今得見具一切智於法無礙正等覺者。」 tr. “The Tathāgata's appearing in the world is hard to meet with; today I have obtained sight of him who is complete in omniscience and unobstructed with regard to the Dharma, the Perfectly Awakened One.” | T10n0279 0117c09 |
| Buddhabhadra, T278 | They all had this thought: 「如來出世，甚難值遇，功德具足，智慧無礙，平等正覺，我今得見。」 tr. “The Tathāgata's appearing in the world is exceedingly hard to meet with; complete in merit, unobstructed in wisdom, equally and perfectly awakened — today I have obtained sight of him.” | T09n0278 0481b29 |
What the variants attach to: (a) the eighty-fascicle has 「難可值遇」 tr. “hard to meet with”, and the sixty-fascicle has 「甚難值遇」 tr. “exceedingly hard to meet with”. (b) The sixty-fascicle has one further item, 「功德具足」 tr. “complete in merit”, and places 「我今得見」 tr. “today I have obtained sight of him” at the end of the sentence, while the eighty-fascicle places it in the middle of the sentence and takes 「具一切智於法無礙正等覺者」 tr. “him who is complete in omniscience and unobstructed with regard to the Dharma, the Perfectly Awakened One” as the object seen.
Sentence six: the words of the heaven-king's invitation
| Witness | Verbatim, rendered | Source |
|---|---|---|
| Śikṣānanda, T279 | Welcome, World-Honored One! Welcome, Well-Gone One! Welcome, Tathāgata, Worthy One, Perfectly Awakened One! We pray only that you would take pity and dwell here within this palace! | T10n0279 0120a28 |
| Buddhabhadra, T278 | Welcome, World-Honored One! Welcome, Perfectly Awakened One! We pray only that you would take pity and dwell here within this palace. | T09n0278 0484a21 |
What the variants attach to: (a) the eighty-fascicle says 「善來」 tr. “welcome” three times and raises five titles, while the sixty-fascicle says it twice and raises two titles. Of the five titles raised, the Yanyi chao sets out the items — 「疏「亦稱五號」者，一世尊，二善逝，三如來，四應供，五正遍知。然尋常略舉下三，今加上二，故為五德。」 tr. “As to the commentary's ‘it likewise names five titles’: first, World-Honored One; second, Well-Gone One; third, Tathāgata; fourth, Worthy of Offerings; fifth, Right and Universal Knowledge. Ordinarily the lower three only are raised in brief; here the upper two are added, and therefore they are five virtues.” 〔T36n1736 0363a11〕 (b) The eighty-fascicle has 「唯見哀愍」 tr. “we pray only that you would take pity” 〔T10n0279 0120a29〕, and the sixty-fascicle has 「唯願哀愍」 tr. “we pray only that you would take pity” with the other graph for “pray”.
Sentence seven: the heaven-king gains benefit (the music blazing on, and the music becoming still)
| Witness | Verbatim, rendered | Source |
|---|---|---|
| Śikṣānanda, T279 | At that time, within the palace of Tuṣita, the music and the songs of praise blazed on without ceasing; and by the Buddha's spiritual power the mind of the king of Tuṣita was without disturbance, the roots of goodness of old all came to fullness, measureless good dharmas became the more firm, his pure faith increased, he gave rise to great vigor, he gave rise to great joy, he purified the aspiration of his deep mind, he aroused the mind of awakening, he was mindful of the Dharma without interruption, and he retained it entire without forgetting. | T10n0279 0120b19 |
| Buddhabhadra, T278 | At that time, by the Buddha's majestic spiritual power, and for the sake of the king of the Tuṣita Heaven, all the sounds of music became still and without sound, and no longer disturbed him; the heaven-king was right in mindfulness, nourished his roots of goodness, increased his great mind, was valiant and vigorous, and exceedingly greatly rejoiced; his mind being rectified and pure, he thereupon aroused the mind of unsurpassed awakening, and in all the gates of the Dharma retained them entire without forgetting. | T09n0278 0484b10 |
What the variants attach to: this is one of the places where the two texts most contradict one another — the eighty-fascicle has 「妓樂歌讚，熾然不息」 tr. “the music and the songs of praise blazed on without ceasing” and yet the mind is not disturbed, while the sixty-fascicle has 「一切音樂寂然無聲」 tr. “all the sounds of music became still and without sound”. Chengguan himself raises this difference of station and explains it —
「十住位劣，攝散歸靜，故樂音止息。此位超勝，得動實性，故動寂無二，熾然音樂心不動也。」 tr. “The station of the ten abodes is the weaker, and gathers in what is scattered and returns to stillness, and therefore the sounds of music come to rest. This station is surpassing and has obtained the true nature of motion, and therefore motion and stillness are not two, and the music blazes on while the mind does not move.” 〔T35n1735 0690b29〕
Sentence eight: the names of the buddhas and of the halls in the ten verses
| Verse | Śikṣānanda, T279 | Source | Buddhabhadra, T278 | Source |
|---|---|---|---|---|
| One | In the past there was a Tathāgata, Unobstructed Moon / the Adorned Hall | 0120b26 | The Tathāgata Unobstructed, like the full moon / the Hall Adorned with Many Jewels | 0484b17 |
| Two | In the past there was a Tathāgata named Vast Wisdom / the Golden-Colored Hall | 0120b28 | The Tathāgata Boundless, his wisdom exceedingly profound / the Pure Golden-Colored Hall | 0484b19 |
| Three | In the past there was a Tathāgata named Universal Eye / the Lotus-Flower Hall | 0120c01 | The Tathāgata Universal Eye, exceedingly bright and pure / the Jewel-Treasury Lotus-Flower Hall | 0484b21 |
| Four | In the past there was a Tathāgata titled Coral / the Jewel-Treasury Hall | 0120c03 | The Tathāgata Coral, his color fresh and clean / the Pure Jewel-Treasury Hall | 0484b23 |
| Five | In the past there was a Tathāgata, Lion of Discourse / the Mountain-King Hall | 0120c05 | The Tathāgata Most Excellent, lion of discourse / the Hall of Indra's Jeweled Mountain | 0484b25 |
| Six | In the past there was a Tathāgata named Sun's Illumining / the Hall of Many Flowers | 0120c07 | The Tathāgata Full Moon, his virtue measureless / the Hall of the Wondrous Jeweled Flower-Treasury | 0484b27 |
| Seven | In the past there was a buddha titled Boundless Light / the Tree-Adorned Hall | 0120c09 | The Tathāgata Measureless, his light without limit / the Hall Adorned with Jeweled Trees | 0484b29 |
| Eight | In the past there was a Tathāgata named Banner of the Dharma / the Jeweled Palace Hall | 0120c11 | The Tathāgata Jeweled Banner, free of doubt / the Hall Adorned with Wondrous Jewels | 0484c02 |
| Nine | In the past there was a Tathāgata named Lamp of Wisdom / the Fragrant-Mountain Hall | 0120c13 | The Buddha Measureless Wisdom, a lion among men / the Hall Adorned with the Fragrant Mountain | 0484c04 |
| Ten | In the past there was a buddha titled Light of Merit / the Maṇi Hall | 0120c15 | The Tathāgata Merit, his light illumining everywhere / the Hall Adorned with Excellent Jewels | 0484c06 |
What the variants attach to: (a) of the ten names of buddhas three are the same (Universal Eye · Coral · the phrase of virtue “lion of discourse”), and the rest all differ; the eighty-fascicle's 「無礙月」 tr. “Unobstructed Moon” the sixty-fascicle has as 「無礙如來猶滿月」 tr. “the Tathāgata Unobstructed, like the full moon”; the eighty-fascicle's 「廣智」 tr. “Vast Wisdom” the sixty-fascicle has as 「無邊如來智甚深」 tr. “the Tathāgata Boundless, his wisdom exceedingly profound”; the eighty-fascicle's 「日照」 tr. “Sun's Illumining” the sixty-fascicle has as 「滿月」 tr. “Full Moon”; the eighty-fascicle's 「法幢」 tr. “Banner of the Dharma” the sixty-fascicle has as 「寶幢」 tr. “Jeweled Banner”; the eighty-fascicle's 「智燈」 tr. “Lamp of Wisdom” the sixty-fascicle has as 「無量慧佛」 tr. “the Buddha Measureless Wisdom”; and the eighty-fascicle's 「功德光」 tr. “Light of Merit” the sixty-fascicle has as 「功德如來」 tr. “the Tathāgata Merit”. (b) In the second line the eighty-fascicle has throughout its ten verses 「諸吉祥中最殊勝」 tr. “most excellent among all things auspicious”, and the sixty-fascicle throughout its ten verses 「諸吉祥中最第一」 tr. “first among all things auspicious” (ten occurrences in each text). (c) In the third line the eighty-fascicle has uniformly 『彼曾入此○○殿』 and the sixty-fascicle uniformly 『來入○○殿』; the names of the halls differ in all ten places, and those of the sixty-fascicle for the most part have a graph or two more. (d) In the fourth line the eighty-fascicle and the sixty-fascicle alike have 「是故此處最吉祥」 tr. “and therefore this place is the most auspicious of all”, ten occurrences in each text, wholly the same.
Sentence nine: the concluding extension and the Tathāgata taking his seat
| Witness | Verbatim, rendered | Source |
|---|---|---|
| Śikṣānanda, T279 | Just as the king of the Tuṣita Heaven of this world, sustained by the Buddha's spiritual power, praised in verse the buddhas of the past, so too the kings of the Tuṣita Heaven within all the worlds of the ten directions likewise praised the merits of the Buddha in just this way. At that time the World-Honored One, upon the lion seat of the Maṇi Jewel Treasury in the Hall Adorned with All Jewels, sat with his legs fully crossed, his dharma-body pure and his wondrous functioning sovereign, of one and the same realm with the buddhas of the three times | T10n0279 0120c17 |
| Buddhabhadra, T278 | Just as the Śakra of this place, sustained by the Buddha's spiritual power, called to mind the perfectly awakened ones of the past and praised them in verse, so likewise the kings of the Tuṣita Heaven of all the worlds of the ten directions, each calling to mind the roots of goodness planted in the presence of the buddhas of the past, praised them in verse in just the same way. At that time the World-Honored One ascended the lion seat of the Wish-Fulfilling Jewel Treasury in the Hall Adorned with All Jewels and sat with his legs fully crossed, his dharma-body pure, the realms of the buddhas of the three times sovereign and all of them equal, wholly still | T09n0278 0484c08 |
What the variants attach to: (a) within the sentence of concluding extension the sixty-fascicle raises again 「各自憶念過去佛所所種善根」 tr. “each calling to mind the roots of goodness planted in the presence of the buddhas of the past”, and the eighty-fascicle has no such repetition. (b) The eighty-fascicle has 「於……師子座上」 tr. “upon the lion seat”, and the sixty-fascicle has 「昇……師子之座」 tr. “ascended the lion seat”. (c) The sixty-fascicle has 「一向寂靜」 tr. “wholly still”, which the eighty-fascicle does not; and the eighty-fascicle has 「妙用自在」 tr. “his wondrous functioning sovereign”, which the sixty-fascicle does not.
Sentence ten: the offerings within the hall · the concluding extension at the end of the chapter
| Witness | Verbatim, rendered | Source |
|---|---|---|
| Śikṣānanda, T279 | After he had sat upon this seat, within that hall there were of themselves measureless and countless offerings, surpassingly wondrous and fair, surpassing those of the gods, that is to say: flower-garlands, garments, unguents, powdered fragrance, jeweled canopies, banners and pennants, music, and songs of praise. Such things as these, each and every one of them, could not be reckoned. With vast minds they revered and honored him and made offerings to the Buddha; and in all the Tuṣita Heavens of the ten directions it was likewise just so. | T10n0279 0120c29 |
| Buddhabhadra, T278 | At that time within the Hall Adorned with All Jewels there were of themselves measureless, countless, inconceivable asaṃkhyeyas of offerings, surpassingly wondrous and rare, surpassing what the gods offer, that is to say: flower-garlands, unguents, powdered fragrance, jeweled garments, banners and canopies, silken pennants, jewels of every kind, and music, with which they reverently made offerings and praised the Tathāgata; and inconceivable adornments of every kind for offering such as these — as in the palace of the Tuṣita Heaven of the four continents of this world, in the Hall Adorned with All Jewels upon the lion seat of the Wish-Fulfilling Jewel Treasury, so also throughout all the buddha-worlds of the ten directions it was likewise so. | T09n0278 0484c17 |
What the variants attach to: (a) of the eight items of offering the eighty-fascicle has 「華鬘、衣服、塗香、末香、寶蓋、幢幡、妓樂、歌讚」 tr. “flower-garlands, garments, unguents, powdered fragrance, jeweled canopies, banners and pennants, music, and songs of praise”, and the sixty-fascicle has 「華鬘、塗香、末香、寶衣、幢蓋、繒幡、種種眾寶、妓樂」 tr. “flower-garlands, unguents, powdered fragrance, jeweled garments, banners and canopies, silken pennants, jewels of every kind, and music” — each text has eight items, but the order of the items and the terms differ; the eighty-fascicle's last item 「歌讚」 tr. “songs of praise” the sixty-fascicle does not have, and the sixty-fascicle has 「種種眾寶」 tr. “jewels of every kind”, which the eighty-fascicle does not. (b) In the concluding extension the eighty-fascicle raises only 「十方一切兜率陀天」 tr. “all the Tuṣita Heavens of the ten directions”, while the sixty-fascicle raises in full the names of the hall and of the seat and says 「一切十方諸佛世界亦復如是」 tr. “throughout all the buddha-worlds of the ten directions it was likewise so”.
Recorded in full, without adjudication: the differences of the ten sentences above are either differences of translated name (the Maṇi Treasury and the Wish-Fulfilling Jewel Treasury · Unobstructed Moon and the Tathāgata Unobstructed, like the full moon), or differences in how the matter is gathered and divided (eleven phrases and thirteen kinds of full marks · three sayings of “welcome” with five titles, and two sayings with two titles), or differences in which the sense is contradictory (blazing on without ceasing, and still and without sound); the two texts are recorded together, with no adjudication of better and worse.
Divergences in the chapter title: the scriptural title in the base text is 「昇兜率天宮品第二十三」 tr. “Ascent to the Palace of the Tuṣita Heaven, chapter 23” 〔T10n0279 0115a12〕; the title in Chengguan's commentary is 「升兜率天宮品第二十三」 tr. “Ascent to the Palace of the Tuṣita Heaven, chapter 23” (with the other graph for “ascend”) 〔T35n1735 0683a24〕; the title in the subcommentary is likewise 「升兜率天宮品第二十三」 tr. “Ascent to the Palace of the Tuṣita Heaven, chapter 23” (with the same other graph) 〔T36n1736 0358c03〕; the sixty-fascicle text has 「如來昇兜率天宮一切寶殿品第十九」 tr. “The Tathāgata's Ascent to the Hall of All Jewels of the Palace of the Tuṣita Heaven, chapter 19” 〔T09n0278 0478c20〕; the Tanxuan ji has 「如來昇兜率天一切寶殿品第十九」 tr. “The Tathāgata's Ascent to the Hall of All Jewels of the Tuṣita Heaven, chapter 19” 〔T35n1733 0235c26〕; the Souxuan ji has 「佛昇兜率天宮一切寶殿品第十九」 tr. “The Buddha's Ascent to the Hall of All Jewels of the Palace of the Tuṣita Heaven, chapter 19” 〔T35n1732 0041a21〕; and Li Tongxuan follows the eighty-fascicle text with 「昇兜率天宮品第二十三」 tr. “Ascent to the Palace of the Tuṣita Heaven, chapter 23” 〔T36n1739 0848b23〕. The two graph-forms for “ascend” both stand side by side, and the sixty-fascicle line for the most part has the four further graphs 「一切寶殿」 tr. “the Hall of All Jewels”, which the several houses take up or leave differently; this is recorded, and not adjudicated.
V. Scriptural Grounds of Sectarian Doctrine (the doctrinal eye)
(1) Ascending without leaving · pervading the horizontal and encompassing the vertical — the pivot of this chapter
「第二「爾時」下明不離而升，謂前十方一切處四會皆儼然不散，而升此說，意明橫遍十方、豎該九會，佛法界身遍時處故。餘義具如第三會初。」 tr. “Second, from ‘at that time’ onward makes clear ascending without leaving, that is, that the four assemblies in all the places of the ten directions before this are all solemnly undispersed, and yet he ascends here and expounds — the intent being to make clear that he pervades the ten directions horizontally and encompasses the nine assemblies vertically, since the Buddha's body of the Dharma realm pervades all times and places. The remaining senses are all as at the beginning of the third assembly.” 〔T35n1735 0683c10〕
His scriptural attestation is this very sentence of the base text — 「爾時，世尊復以神力，不離於此菩提樹下及須彌頂、夜摩天宮，而往詣於兜率陀天一切妙寶所莊嚴殿。」 tr. “At that time the World-Honored One, again by his spiritual power, did not leave from beneath this tree of awakening, nor the summit of Sumeru, nor the palace of the Yāma Heaven, and yet went to the hall in the Tuṣita Heaven adorned with all wondrous jewels.” 〔T10n0279 0115a16〕; what is not left is three places, one place, the Yāma Heaven, more than the two of the chapter “Ascent to the Palace of the Yāma Heaven.” For the 「本會齊現」 tr. “whole assembly manifesting at once” of the first segment, Chengguan explains the reason —
「今初也。初言神力即是遍因，未必起神境通，但是修成心自在力。「十方」已下辨所現相，於中亦有化主、助化。」 tr. “Now the first. The words ‘spiritual power’ at the beginning are the cause of the pervading; it is not necessarily the arousing of the penetration of spiritual objects, but only the power of self-mastery of mind that cultivation has formed. From ‘the ten directions’ onward discerns the marks that are manifested, and within them there are also the lord of transformation and those who assist the transformation.” 〔T35n1735 0683c03〕
「望第四會，既加及須彌頂，此亦應云坐於樹下及須彌頂夜摩天宮，文無者略。以第二段中帶前升，後既全舉，前四則影，顯前四皆圓遍也。」 tr. “Set against the fourth assembly, where the summit of Sumeru was added, this too ought to say ‘seated beneath the tree, and on the summit of Sumeru, and in the palace of the Yāma Heaven’; that the text has it not is abbreviation. Because in the second segment the ascent carries the earlier places with it, and since they are raised in full afterward, the four earlier ones are then a shadow, which displays that the four earlier assemblies are all perfectly pervasive.” 〔T35n1735 0683c06〕
Fazang determines the same — 「初謂前十方、覺樹、普光、忉利、夜摩等說法之會，並皆未散，昇此所說與彼同時，是故橫遍十方、竪通八會，同時前後無礙而說。」 tr. “The first is that the assemblies of the exposition of the Dharma before this — the ten directions, the tree of awakening, Universal Light, the Trāyastriṃśa Heaven, the Yāma Heaven and the rest — have none of them dispersed, and that what is expounded on ascending here is simultaneous with those; and therefore he pervades the ten directions horizontally and runs vertically through the eight assemblies, expounding simultaneously and yet before and after, without obstruction.” 〔T35n1733 0236a28〕
(2) The number by which the station increases: a million koṭis —
「皆言百萬億者，位增十行之百萬故。」 tr. “That all of them say ‘a million koṭis’ is because the station increases upon the million of the ten practices.” 〔T35n1735 0683c29〕
The base text's 「百萬億」 tr. “a million koṭis” has three hundred and two occurrences in this chapter, which agrees with Chengguan's number 「通有三百二種百萬億」 tr. “there are in all three hundred and two kinds of ‘a million koṭis’” 〔T35n1735 0683c25〕; the numeral of the chapter “Ascent to the Palace of the Yāma Heaven” is 「百萬」 tr. “a million”. The station advances and the adornment it draws increases accordingly: this is one instance of the Avataṃsaka displaying station by number.
(3) Why the matters of adornment are especially many — the difference between this assembly and the two before it
「所以此會嚴事偏多者，一此天多以補處為王故。二賢位已極，大悲普周故。所以十住無菩薩嚴，表凡入位故；夜摩即有，已入位故，然亦未廣。」 tr. “The reason the matters of adornment of this assembly are especially many is: first, because this heaven for the most part has one of the station of the final birth for its king; second, because the stations of the worthy have reached their utmost and great compassion is universally complete. Hence in the ten abodes there is no adornment of bodhisattvas, displaying that the ordinary person is entering the station; in the Yāma Heaven there is, since the station has already been entered, and yet even so it is not extensive.” 〔T35n1735 0684b29〕
Li Tongxuan sets out the same observation as a question and an answer, and establishes his answer separately —
「問曰：十住但有諸天眾來迎世尊，十行徒眾即有諸天及菩薩眾，此會何故八部王眾大眾廣博莊嚴色類甚多？十地中不敘致天王及眾來迎入殿莊嚴高座等事，何意其位高昇不陳廣供？」 tr. “Question: in the ten abodes there were only the hosts of the gods coming to welcome the World-Honored One, and in the ten practices the followers included both the hosts of gods and the hosts of bodhisattvas; why is it that in this assembly the kings of the eight classes, the vastness of the great assembly, and the kinds and colors of the adornments are so many? And in the ten grounds nothing is narrated of the heaven-king and the hosts coming to welcome him, of entering the hall, of adorning the high seat, and the like — with what intent, where the station rises higher, are extensive offerings not set out?” 〔T36n1739 0849b24〕
「答曰：十住有天、無菩薩來迎如來。所施供養者為十住位，但明且初生佛智慧家，未有先見道者，但列諸天，未有菩薩。」 tr. “Answer: in the ten abodes there are gods and no bodhisattvas coming to welcome the Tathāgata. The offerings bestowed are for the station of the ten abodes, and only make clear that one has just been born into the house of the Buddha's wisdom, there being as yet none who have seen the path before; so the gods only are listed, and there are as yet no bodhisattvas.” 〔T36n1739 0849b28〕
(4) What the ocean-seal manifests · the environing and the proper blended together — the substance of the seat's adornment
「而此勝相皆是如來海印所現法界差別自在實德，人法無礙、依正混融之嚴事也。」 tr. “And these excellent marks are all the sovereign true virtues of the differentiations of the Dharma realm manifested by the Tathāgata's ocean-seal, matters of adornment in which person and dharma are unobstructed and the environing and the proper are blended together.” 〔T35n1735 0684c03〕
(5) Offerings are born from one's own mind — the offerings the gods raise up all come forth from the body
「於中，先諸天興供。皆從身出者，非唯顯諸天福力，亦表身為供具，供自心生。」 tr. “Within this, first the gods raise up offerings. That they all come forth from the body not only displays the power of merit of the gods, but also displays that the body is itself the implement of offering, and that offerings are born from one's own mind.” 〔T35n1735 0684c08〕
His scriptural attestations — 「諸天子眾各從其身出此諸雲時」 tr. “when those hosts of divine sons each brought forth these clouds from their own bodies” 〔T10n0279 0117c01〕 · 「其諸菩薩一一身各出不可說百千億那由他菩薩，皆充滿法界、虛空界」 tr. “from the body of each one of those bodhisattvas there came forth inexpressibly many hundreds of thousands of koṭis of nayutas of bodhisattvas, all of them filling the Dharma realm and the realm of space” 〔0118b07〕.
(6) The four propositions of the one and the many forming one another — the outline of the bodhisattvas' raising up of offerings shows the tenet of this scripture best
「前中二十七句，文分為三：初十句多因成多果之供；次八句一因成一果供；後九句一因成多果供。應有四句，由多因成一果攝在初段，以多因能一一成故。又初段即一切中有一及一切中有一切，次段即一中一，後段即一中一切也。」 tr. “Within the passage above there are twenty-seven phrases, and the text divides into three: the first ten phrases are offerings in which many causes form many fruits; the next eight are offerings in which one cause forms one fruit; the last nine are offerings in which one cause forms many fruits. There ought to be four propositions, and ‘many causes forming one fruit’ is gathered into the first segment, since many causes are each able to form it severally. Again, the first segment is ‘within all there is one’ together with ‘within all there is all’; the next segment is ‘within one, one’; and the last segment is ‘within one, all.’” 〔T35n1735 0684c22〕
By the four propositions of the one and the many forming one another he thus determines the groups of offering phrases in the scriptural text; this is where the sense of the mutual containing of one and many among the ten profound gates comes down upon the matters of adornment.
(7) Cause and fruit resemble one another — the eight pairs of the offerings of one cause and one fruit
「第二一因一果中，皆因果相似。一蓋以障塵，若度能除敝。二帳以庇蔭，若悲為佛境；華以開敷，如覺解清淨。三法忍和悅，用嚴法身。四演教網則震金剛之妙音，觀教網則不礙文而見理。五香氣聞而不可見、見而不可攬，猶幻法見而不可取、取而不可得，知幻無堅以成堅法。六周遍法空，是佛智身所依之境，座之義也。七摧懈慢幢，樹法勝幢故。八諸法如夢，是佛棲託之所也。」 tr. “Second, within one cause and one fruit, in all of them cause and fruit resemble one another. First, the canopy screens off dust, as the perfections are able to remove what obscures. Second, the hangings shelter, as compassion is the Buddha's realm; and the flower opens out, as understanding of awakening is pure. Third, the patience of the Dharma is harmonious and pleasing, and is used to adorn the dharma-body. Fourth, to expound the net of the teaching is to sound the wondrous note of the adamantine, and to contemplate the net of the teaching is to see the principle without obstruction from the letter. Fifth, fragrance is smelt and yet cannot be seen, seen and yet cannot be grasped, just as illusory dharmas are seen and yet cannot be taken, taken and yet cannot be got; and to know that illusion is without firmness is thereby to form the firm Dharma. Sixth, pervading the emptiness of dharmas is the object upon which the body of the Buddha's wisdom rests, and this is the sense of a seat. Seventh, it crushes the banner of sloth and pride, because thereby the excellent banner of the Dharma is raised. Eighth, dharmas being like a dream is the place where the Buddha lodges.” 〔T35n1735 0684c29〕
His scriptural attestation is the eight phrases of the base text from 「以從波羅蜜所生一切寶蓋」 tr. “with all the jeweled canopies born of the perfections” onward 〔T10n0279 0118a24〕.
(8) The twenty-one kinds of excellent merit — the determination of the segment on beholding the Buddha's excellent virtues
「然此經文，次第具顯如來二十一種殊勝功德，以文言浩汗致古釋同迷。然〈離世間品〉雖具二十一句，而此文義兼廣，故隨便引於諸論。文分為三：初總觀如來、次別觀德相、三結成觀解。」 tr. “Now this passage of scripture displays in order and in full the twenty-one kinds of excellent merit of the Tathāgata; and because the words of the text are so vast, the explanations of the ancients have all alike gone astray. Now although the chapter ‘Detachment from the World’ is complete in twenty-one phrases, the sense of this text is broader as well, and therefore the several treatises are cited as convenient. The text divides into three: first, the general beholding of the Tathāgata; next, the particular beholding of the marks of virtue; third, the concluding formation of the beholding.” 〔T35n1735 0685a21〕
「第二「其身」下別觀德相。二十一德分二十段，後二合故。」 tr. “Second, from ‘his body’ onward is the particular beholding of the marks of virtue. The twenty-one virtues divide into twenty segments, because the last two are joined together.” 〔T35n1735 0685b12〕
His scriptural attestation is the long passage from 「爾時，一切諸天及諸菩薩眾，見於如來、應、正等覺——不可思議人中之雄」 tr. “at that time all the gods and all the hosts of bodhisattvas saw the Tathāgata, the Worthy One, the Perfectly Awakened One — the inconceivable hero among humankind” 〔T10n0279 0118b15〕 onward; and of the three titles of 「初總」 tr. “the first, the general”, Chengguan says 「略舉三德以顯一雄：一者如來；二言應者，即是應供；三正等覺，即正遍知」 tr. “it raises three virtues in brief so as to display one hero: first, Tathāgata; second, in speaking of the Worthy One, this is the one worthy of offerings; third, the Perfectly Awakened One, which is the one of right and universal knowledge” 〔T35n1735 0685a25〕.
(9) All of them have mind for their own nature — the direct statement of mind-only in this chapter
「恒以智慧，知諸世間如幻、如影、如夢、如化，一切皆以心為自性，如是而住。」 tr. “He constantly knows by wisdom that the worlds are like an illusion, like a shadow, like a dream, like a transformation, and that all of them have mind for their own nature, and thus he abides.” 〔T10n0279 0118c29〕
This sentence belongs among the marks of virtue of the Tathāgata within the segment on beholding the Buddha's excellent virtues; the scriptural text states it itself, and it is not added by the commentators.
(10) The cause of manifesting the adornments and the stations benefited — Chengguan reads the passage from 「未信者信」 tr. “those who did not yet believe should be caused to believe” by matching the graded array with the stations
「然此益中文含多勢，且依一判。先約行布，初五十信，始自初信令心調伏，信位滿故。次觀下七句皆十住益」 tr. “Now within this benefit the text contains several forces, and for the present one determination is followed. First with respect to the graded array: the first five are the ten faiths, beginning from the first faith down to the taming of the mind, since the station of faith is then full. Next, the seven phrases below ‘to observe’ are all the benefit of the ten abodes” 〔T35n1735 0689c24〕
〔T35n1735 0690a01〕「三「滿足」下三句十行益，初句位中之行、後二句位中之德。四「離魔」下三句十向益。……五「常見諸」〔0690a05〕下盡明十地。」 tr. “Third, the three phrases below ‘to fulfill’ are the benefit of the ten practices, the first phrase being the practice within the station and the latter two the virtue within the station. Fourth, the three phrases below ‘to leave the demons’ are the benefit of the ten dedications. … Fifth, from ‘constantly to see the buddhas’ onward all makes clear the ten grounds.”
「若約圓融，初之五句信中攝位，句各一位，如理思之。從「觀甚深」下義通諸位，以圓教中位位攝德故。」 tr. “If it is taken with respect to perfect interfusion, the first five phrases are the gathering of the stations within faith, each phrase being one station, and it is to be pondered in accordance with the principle. From ‘to observe the profound’ onward the sense runs through all the stations, because in the perfect teaching station upon station gathers in the virtues.” 〔T35n1735 0690a14〕
The Yanyi chao sets out what the five phrases are matched with — 「疏「句各一位」者，初信位、二增長是住位、三清淨是行位、四成熟是向位、五調伏是地位。」 tr. “As to the commentary's ‘each phrase being one station’: the first is the station of faith; the second, increase, is the station of the abodes; the third, purity, is the station of the practices; the fourth, ripening, is the station of the dedications; the fifth, taming, is the station of the grounds.” 〔T36n1736 0363a09〕
(11) The ten verses, one buddha to each · the station progressively deeper and the calling to mind progressively further back —
「十頌，頌各一佛，佛名有異，略無別德，餘同前會。此佛即前會十佛。次前十佛，寄位漸深，憶念漸遠耳。」 tr. “Ten verses, one buddha to each verse, the names of the buddhas differing, with no separate virtue given in brief, the rest being the same as in the preceding assembly. These buddhas are the ten buddhas of the preceding assembly. The ten buddhas next before those are lodged in a station progressively deeper, and are called to mind progressively further back.” 〔T35n1735 0690c05〕
Fazang runs on the same track — 「顯處益中二：先此界，謂歎前夜摩十佛之前十如來，寄顯漸深遠，過前故也；理實通於一切諸佛。」 tr. “Within the display of the benefit of the place there are two: first, this world, that is, the praising of the ten Tathāgatas before the ten buddhas of the Yāma Heaven above, lodged so as to display what is progressively deeper and further off, since it surpasses what went before; while in principle it runs through all the buddhas.” 〔T35n1733 0239a10〕
VI. Divergent Interpretations of the Commentators (the ancient worthies · with their tenets marked)
Chengguan, Huayan jing shu, T35n1735 (following the text of the eighty-fascicle Avataṃsaka · the principal commentary)
He determines this chapter as greatly divided into ten segments — 「今初品中，大分十段：一本會齊現、二不離而升、三見佛嚴處、四迎佛興供、五覩佛勝德、六請佛處殿、七如來受請、八天王獲益、九承力偈讚、十如來就坐。」 tr. “Now within this first chapter there is a great division into ten segments: first, the whole assembly manifesting at once; second, ascending without leaving; third, seeing the Buddha and adorning the place; fourth, welcoming the Buddha and raising up offerings; fifth, beholding the Buddha's excellent virtues; sixth, inviting the Buddha to dwell in the hall; seventh, the Tathāgata accepting the invitation; eighth, the heaven-king gaining benefit; ninth, praising in verse by the sustaining power; tenth, the Tathāgata taking his seat.” 〔T35n1735 0683b29〕
He determines the total of the seat's adornment as three hundred and two kinds of “a million koṭis” — 「二別明體用中，通有三百二種百萬億，廣上三段即為三別。」 tr. “Second, within the particular clarification of substance and function there are in all three hundred and two kinds of ‘a million koṭis,’ which expand the three segments above and are accordingly three particulars.” 〔T35n1735 0683c25〕; and he himself records a doubt about the order of the text in the fourth segment: 「其頻婆帳應在寶華之前，類例穩便。亦可十二句辨帳，九句嚴座身。」 tr. “The bimba hangings ought to stand before the jeweled flowers, which by the pattern of like with like would be the more settled. It may also be that twelve phrases discern the hangings and nine adorn the body of the seat.” 〔0684a10〕
He explains the surpassing of the station by the blazing on without ceasing — 「十住位劣，攝散歸靜，故樂音止息。此位超勝，得動實性，故動寂無二，熾然音樂心不動也。」 tr. “The station of the ten abodes is the weaker, and gathers in what is scattered and returns to stillness, and therefore the sounds of music come to rest. This station is surpassing and has obtained the true nature of motion, and therefore motion and stillness are not two, and the music blazes on while the mind does not move.” 〔T35n1735 0690b29〕
He breaks the turning about of the text proposed by the Kanding ji — 「有云：此升座一段，宜置入殿之後、歎處之前。迴文不曉者，未必然也。謂初請入殿，讚為請坐，於理何違。」 tr. “Someone says: this segment on ascending the seat ought to be placed after the entering of the hall and before the praising of the place; those who do not understand the turning about of the text — it is not necessarily so. That is: first he is invited to enter the hall, and the praising is for the sake of inviting him to sit; what in principle does this go against?” 〔T35n1735 0690c13〕; and the Yanyi chao sets out the order of his breaking of it — 「疏「有云」下，敘《刊定》破經。二「未必然也」，總非。三「謂初請入」下，出其正理。彼破意云：謂入殿即坐，坐竟方歎，故合迴文。今明初入殿竟，次即歎處請坐，後方受請，於理何失？」 tr. “Beneath the commentary's ‘someone says’ he narrates the Kanding ji's breaking of the scripture. Second, ‘it is not necessarily so’ negates it in general. Third, from ‘that is: first he is invited to enter’ onward he sets out the correct principle. The intent of that breaking is: upon entering the hall he should sit, and only when the sitting is done should there be praising, and so the text ought to be turned about. Now it is made clear that after entering the hall there follows at once the praising of the place and the inviting to sit, and only then the accepting of the invitation — what in principle is amiss in that?” 〔T36n1736 0363a13〕
Chengguan, Yanyi chao, T36n1736 (his determination of the ancient explanations of the segment on beholding the Buddha's excellent virtues)
His appraisal of Xianshou's ten gates and of the Kanding ji's sixteen sets of the three kinds of action —
「釋曰：此即賢首解為十門。以其總名收其別義，皆不盡理，故云偏近。況結中不出內德外相，內德不出福智，如何攝得前文諸德？又《刊定記》科為十六三業，而段段之中三業多闕，亦消文不盡，故皆偏近。依今之釋，一句無遺矣。」 tr. “Explanation: this is Xianshou explaining it as ten gates. Because he gathers the particular senses under a general name, in every case it does not exhaust the principle, and therefore it is said to be near but partial. Moreover, in his conclusion he does not set out inner virtue and outer mark, and his inner virtue does not set out merit and wisdom — how then can it gather in the several virtues of the text above? And the Kanding ji outlines it as sixteen sets of the three kinds of action, yet in segment after segment the three kinds of action are for the most part lacking, so that it too does not dispose of the text; and therefore both are near but partial. On the present explanation, not one phrase is left over.” 〔T36n1736 0363a04〕
Fazang, Tanxuan ji, T35n1733 (the commentary on the sixty-fascicle Avataṃsaka, “The Tathāgata's Ascent to the Hall of All Jewels of the Tuṣita Heaven”)
He determines the first chapter as seven segments — 「就前序中，二品二序差別，同前辨異。初品中有七：初本會圓現、二不動昇此、三天王嚴處、四迎佛設供、五覩佛勝德、六天王敬請、七受請成益。」 tr. “Within the introductory portion above, the two chapters and the two introductions differ, and their differences are discerned as before. Within the first chapter there are seven: first, the whole assembly manifesting in the round; second, ascending here without moving; third, the heaven-king adorning the place; fourth, welcoming the Buddha and setting out offerings; fifth, beholding the Buddha's excellent virtues; sixth, the heaven-king reverently inviting him; seventh, accepting the invitation and forming benefit.” 〔T35n1733 0236a24〕
He determines the full marks of the seat as thirteen — 「前中，以此座是實德所成，是故有十三種圓滿相：一自相，謂寶座具德故；二因相，謂宿善所生故；三不壞相，佛護念故；四勝相，多因所生故；五真淨相，佛淨法起故；六共相，眾生共嚴同受用故；七具德相；八離惡相；九微妙相，觀無厭故；十出世相；十一無染相；十二同相，謂相同在世間，緣集成故；十三無盡相，謂眾生見不能盡，亦是甚深相，唯佛境故。」 tr. “Within the passage above, because this seat is formed of true virtues, therefore there are thirteen kinds of full marks: first, the mark of its own character, since the jeweled seat is complete in virtue; second, the mark of cause, since it is born of goodness of former lives; third, the mark of indestructibility, since the Buddha guards and is mindful of it; fourth, the mark of excellence, since it is born of many causes; fifth, the mark of true purity, since the Buddha's pure Dharma gives rise to it; sixth, the mark of commonality, since sentient beings adorn it in common and enjoy it alike; seventh, the mark of completeness in virtue; eighth, the mark of freedom from evil; ninth, the mark of subtlety and wonder, since one observes it without having one's fill; tenth, the mark of transcending the world; eleventh, the mark of freedom from defilement; twelfth, the mark of sameness, that is, that its mark is the same as being in the world, since it is formed by the gathering of conditions; thirteenth, the mark of inexhaustibility, that is, that sentient beings seeing it cannot come to its end, which is also the mark of profundity, since it is the Buddha's realm alone.” 〔T35n1733 0236b06〕
He separately establishes the numbers of the divisions of the marks of adornment — 「前中四：初雜事嚴，有五十二種；第二「百萬億大海月」下別事嚴，於中寶有二十一種、香王十七種、雲雨二十一種；第三「百萬億天寶幢」下重明雜嚴，有二十九種；第四「天雜寶衣」下重明別事嚴，於中衣幢各十種。第二音聲嚴中，有四十二句」 tr. “Within the passage above there are four: first, the miscellaneous adornment of things, which has fifty-two kinds; second, from ‘a million koṭis of great ocean moons’ onward, the adornment of particular things, within which the jewels have twenty-one kinds, the kings of fragrance seventeen kinds, and the clouds and rain twenty-one kinds; third, from ‘a million koṭis of heavenly jeweled banners’ onward, the further clarification of miscellaneous adornment, which has twenty-nine kinds; fourth, from ‘heavenly garments of assorted jewels’ onward, the further clarification of the adornment of particular things, within which the garments and banners have ten kinds each. Second, within the adornment of sound, there are forty-two phrases” 〔T35n1733 0236b19〕
He explains the four heavens of each of the gods of the realm of form as one general and three particular — 「然餘處說，於四禪中各有三天；此各四者，皆一是總、餘三是別故也。謂初禪中梵眷屬天、二禪中光天、三禪中淨天、四禪密身天，此各是總，故不同也。」 tr. “Now elsewhere it is said that within the four meditations there are three heavens each; that here there are four each is because in every case one is general and the other three particular. That is, the heaven of Brahmā's retinue in the first meditation, the heaven of Light in the second, the heaven of Purity in the third, and the heaven of the Dense Body in the fourth — each of these is the general one, and therefore it is not the same.” 〔T35n1733 0236c12〕
He explains the tenet of the chapter by stimulus and response without motion — 「感應契而無動、無動寂而繁興，緣起具德，為此品宗。」 tr. “Stimulus and response meet and yet nothing moves, and out of the stillness of that unmovedness there is a springing up in profusion — dependent arising complete in virtue: this is the tenet of this chapter.” 〔T35n1733 0236a12〕
Li Tongxuan, Xin Huayan jing lun, T36n1739 (a different track in the display of the Dharma by symbol)
He determines this chapter as a long outline of eleven segments — 「第一長科經意者，從初「爾時」至經末，約分為十一段。」 tr. “First, the long outline of the scripture's intent: from the opening ‘at that time’ to the end of the scripture, it is divided into eleven segments.” 〔T36n1739 0849a03〕; and within the first segment he 「復科為七段」 tr. “outlines it again into seven segments” 〔0849b02〕, and himself counts the lines and the numbers of the adornments: 「從此已下至第一段終，有一百九十三行半經，有一百七十七百萬億種諸莊嚴寶座及寶地虛空悉皆遍滿。又有一百八箇百萬億種諸菩薩并諸天八部王眾入法，及合掌思惟讚頌。……又有十箇百萬億善根之所嚴潔。」 tr. “From here below to the end of the first segment there are one hundred ninety-three and a half lines of scripture, and there are one hundred seventy-seven kinds of ‘a million koṭis’ of adorned jeweled seats and jeweled ground and space, all of them filled everywhere. And there are again one hundred and eight kinds of ‘a million koṭis’ of bodhisattvas together with the kings of the gods and of the eight classes entering the Dharma, and joining their palms, pondering, and praising in verse. … And there are again ten kinds of ‘a million koṭis’ of roots of goodness by which it is made clean and bright.” 〔T36n1739 0849b08〕
He displays the Dharma by the place · great compassion dwelling in the world — 「今於此天，以明隨見道者成如來大悲處世利生之業，會融世間出世間不一不二法門，是故此品須來。」 tr. “Now in this heaven it is made clear that one who accords with the seeing of the path accomplishes the deed of the Tathāgata's great compassion dwelling in the world and benefiting beings, harmonizing and fusing the Dharma-gate of the worldly and the world-transcending as neither one nor two; and therefore this chapter must come.” 〔T36n1739 0848b28〕
「至此兜率天宮，表雖不離欲界處大悲門，而於欲境常行知足，無所染著，但為饒益眾生處於世間。又此天處於欲界，自須彌已上五天之處中，以會智悲令不偏故。」 tr. “Coming to this palace of the Tuṣita Heaven displays that, although one does not leave the realm of desire and dwells in the gate of great compassion, yet amid the objects of desire one constantly practices knowing contentment, without defilement or attachment, and dwells in the world only in order to benefit sentient beings richly. Again, this heaven is placed within the realm of desire, in the middle of the five heavens from Sumeru upward, so as to harmonize wisdom and compassion and cause them not to be partial.” 〔T36n1739 0848c11〕
Display by symbol does not obstruct the constant pervading of wisdom and compassion — 「此為以處表法昇進，亦即不曾身有上下去來，智悲恒遍故、無中邊故。」 tr. “This is the ascent and advance in displaying the Dharma by the place, and it is also that the body has never had an above or below, a going or a coming, because wisdom and compassion constantly pervade and because there is no middle and no edge.” 〔T36n1739 0848c19〕
He separately establishes the sense of the ten kinds of non-arising within one birth — 「一生義者，得無生也。今且約立無生有十：一諸蘊自體無生，二諸見自體無生，三空無生，四性無生，五時劫不遷無生，六涅槃生死無生，七說法音聲寂默無生，八智慧分別無生，九神通力性自周遍無生，十不出剎那際對現三世盡古今劫一切眾生前身無生。」 tr. “The sense of one birth is the obtaining of non-arising. Now, for the present, ten are established with respect to non-arising: first, the non-arising of the own-substance of the aggregates; second, the non-arising of the own-substance of the views; third, the non-arising of emptiness; fourth, the non-arising of nature; fifth, the non-arising of time and kalpas not shifting; sixth, the non-arising of nirvāṇa and of birth and death; seventh, the non-arising of the sound of expounding the Dharma and of silence; eighth, the non-arising of the discriminations of wisdom; ninth, the non-arising of the nature of the power of the penetrations being of itself everywhere; tenth, the non-arising of a body before all sentient beings, not going beyond the limit of an instant while appearing over against the three times throughout all the kalpas of past and present.” 〔T36n1739 0854b03〕
Zhiyan, Souxuan ji, T35n1732 (the commentary on the sixty-fascicle Avataṃsaka)
He determines that the first chapter has two · and that the coming to conditions and gathering in for transformation has six — 「四釋文者，此文三品分二：初二前方便序、後一正宗。此初品有二：初體用、二融體。融內有三，謂身口意。」 tr. “Fourth, explaining the text: this text of three chapters divides in two, the first two being the introduction of the expedient beforehand and the last the proper doctrine. This first chapter has two: first, substance and function; second, the interfusion of substance. Within the interfusion there are three, namely body, speech, and mind.” 〔T35n1732 0041b16〕
「第二「時彼天王」下赴緣攝化。此文有六：一「時彼天王」下從體起用為攝化緣；二「即於」下辨王修供養具即成就根；三「爾時世尊以佛莊嚴」下明佛受請昇座明機感相；四「爾時佛神力為天王故」下明勝力加被息亂住靜；五「爾時天王」下明從靜定發智偈歎也；六「爾時世尊昇一切寶殿」下辨佛法身平等攝益成事不虛。」 tr. “Second, from ‘at that time that heaven-king’ onward is the coming to conditions and gathering in for transformation. This text has six: first, from ‘at that time that heaven-king’ onward, function is raised from substance as the condition for gathering in and transforming; second, from ‘thereupon’ onward it discerns the king cultivating the implements of offering, which is the accomplishing of the faculties; third, from ‘at that time the World-Honored One, with the Buddha's adornment’ onward it makes clear the Buddha accepting the invitation and ascending the seat, making clear the mark of capacity and stimulus; fourth, from ‘at that time, by the Buddha's spiritual power, for the sake of the heaven-king’ onward it makes clear that the excellent power sustains him, that disturbance ceases and he abides in stillness; fifth, from ‘at that time the heaven-king’ onward it makes clear that from stillness and concentration wisdom is brought forth and he praises in verse; sixth, from ‘at that time the World-Honored One ascended the Hall of All Jewels’ onward it discerns that the Buddha's dharma-body is equal, gathers in and benefits, and forms the matter not in vain.” 〔T35n1732 0041b25〕
He runs the tenet of the assembly through the eight assemblies — 「又因此會宗體，更舉上下諸會別。宗有二義：一舉普賢性起實德，隨差別緣以起信心故說，即初會明世界海、第二會十信、第三會十解、第四會十行、第五會方便迴向、第六會明修成本有無漏因果二行法等、第七會依法成因果行德、第八會依人成位差別德也。」 tr. “Again, taking the tenet and substance of this assembly, he further raises the distinctions of the assemblies above and below. The tenet has two senses: first, the raising of the true virtue of the nature-arising of Samantabhadra, expounded so as to arouse the mind of faith in accordance with differentiated conditions — that is, the first assembly makes clear the oceans of worlds; the second assembly, the ten faiths; the third assembly, the ten understandings; the fourth assembly, the ten practices; the fifth assembly, the dedications of skillful means; the sixth assembly makes clear the cultivation and accomplishing of the two dharmas of practice, cause and fruit, originally possessed and without outflow; the seventh assembly forms the virtues of the practice of cause and fruit in dependence upon the Dharma; and the eighth assembly forms the differentiated virtues of the stations in dependence upon the person.” 〔T35n1732 0041b01〕
He displays by the progressive increase of the names of the halls that the marks of the virtue of loving-kindness and compassion increase — 「又前第三會但說其殿，第四會但論莊嚴，第五會云一切寶莊嚴，第六會摩尼寶等者欲顯慈悲德相隨物轉增故也。」 tr. “Again, that the third assembly above speaks of the hall only, the fourth discusses its adornment only, the fifth says ‘adorned with all jewels,’ and the sixth says maṇi jewels and the rest, is because it wishes to display that the marks of the virtue of loving-kindness and compassion increase as they turn toward beings.” 〔T35n1732 0041a24〕
Recorded without adjudication: in the explanations of this chapter the numbers of the outlines of the four houses each differ — Chengguan determines a great division into ten segments, Fazang determines that the first chapter has seven, Li Tongxuan gives a long outline of eleven segments (the first segment being outlined again into seven), and Zhiyan determines that this first chapter has two while the coming to conditions and gathering in for transformation has six. As to the marks of the virtue of the seat, Chengguan, upon the eighty-fascicle text, determines 「有十一句，初總、餘別」 tr. “there are eleven phrases, the first general and the rest particular” and that there are 「別有十種圓滿勝相」 tr. “ten kinds of full and excellent marks in the particular part” 〔T35n1735 0683c20〕, while Fazang, upon the sixty-fascicle text, determines 「有十三種圓滿相」 tr. “there are thirteen kinds of full marks” 〔T35n1733 0236b06〕. As to the total of the seat's adornment, Chengguan has 「三百二種百萬億」 tr. “three hundred and two kinds of ‘a million koṭis’” 〔0683c25〕, while Li Tongxuan counts it out separately as the three numbers one hundred seventy-seven · one hundred and eight · ten 〔T36n1739 0849b08〕. As to the ancient explanations of the segment on beholding the Buddha's excellent virtues, Chengguan takes the twenty-one kinds of excellent merit and appraises Xianshou's ten gates and the Kanding ji's sixteen sets of the three kinds of action as 「皆偏近」 tr. “both near but partial” 〔T36n1736 0363a08〕. The divergences of the eighty-fascicle and sixty-fascicle texts in the names of the buddhas, in the names of the halls, and in the music blazing on against the music becoming still are recorded together. The several houses run in parallel, and all are established sayings of the ancient worthies; they are recorded, with no adjudication of higher and lower.
VII. Cross-Reading and Lineage
- The bond of the three chapters of this assembly: this chapter follows upon the fourth assembly, to which “Clarifying the Dharma,” chapter 18, belongs, and opens the fifth assembly; it is followed by “Verses of Praise in the Palace of the Tuṣita Heaven,” chapter 24, and after that by “The Ten Dedications,” chapter 25. Chengguan determines that 「此會有三品經，初二當會由致、後一正說」 tr. “this assembly has three chapters of scripture, the first two being the occasioning of this assembly and the last the proper exposition” 〔T35n1735 0683b15〕, and again that 「前一化主赴機、後品助化讚佛」 tr. “the earlier is the lord of transformation coming to the capacities and the later chapter is those who assist the transformation praising the Buddha” 〔0683b28〕.
- The bond with the third and the fourth assemblies: what this chapter does not leave is three places, among which 「須彌頂」 tr. “the summit of Sumeru” is the place of “Ascent to the Summit of Mount Sumeru,” chapter 13, and 「夜摩天宮」 tr. “the palace of the Yāma Heaven” is the place of “Ascent to the Palace of the Yāma Heaven,” chapter 19. In many of the sections of this chapter Chengguan binds the matter to them — 「餘義具如第三會初」 tr. “the remaining senses are all as at the beginning of the third assembly” 〔T35n1735 0683c13〕 · 「並曰善來。及下文意，皆如第三會說」 tr. “all of them say ‘welcome’; and the sense of the text below is all as expounded in the third assembly” 〔0690b21〕; and the numeral too is measured against the preceding assembly — 「位增十行之百萬故」 tr. “because the station increases upon the million of the ten practices” 〔0684a01〕. The three chapters are of one type in different stations, and should be read together.
- The bond with the next chapter: the name of this assembly is, 「約人，名金剛幢菩薩會」 tr. “with respect to the person, the assembly of the bodhisattva Vajra Banner” 〔T36n1736 0358c12〕, and the name Vajra Banner comes from “The Ten Dedications”; this chapter only sets up the place, sets up the seat, and sets up the invitation, and the person who expounds the Dharma and the Dharma expounded are both in the two later chapters. In the segment on taking the seat Chengguan says 「然後品眾集有所表故，但云一萬。理實遍集，故此但云不可說眾，未必但是後品之人。」 tr. “Now the gathering of the assembly in the next chapter has something that it displays, and therefore says only ‘ten thousand.’ In the true principle the gathering is universal, and therefore here it says only ‘inexpressibly many hosts,’ which are not necessarily only the people of the next chapter.” 〔T35n1735 0690c11〕
- The bond with the ten dedications: the place of this chapter displays the ten dedications, and the proper exposition of their Dharma is in “The Ten Dedications,” chapter 25. Li Tongxuan's sentence 「是故而於此天說十迴向，明和會真俗成大慈悲，長處生死而不廢涅槃，名為迴向」 tr. “therefore the ten dedications are expounded in this heaven, making clear the harmonizing of the true and the conventional so as to form great compassion, dwelling long in birth and death without abandoning nirvāṇa — this is named dedication” 〔T36n1739 0848c16〕 displays precisely that chapter.
- The bond with the Huayan jing zhigui and the Kongmu zhang: in the Zhigui the word 「兜率」 tr. “Tuṣita” occurs five times, all of them mentions of matters elsewhere and not a quoting and explaining of this chapter; they are recorded so as to mark the lines of connection. The table of contents of the Kongmu zhang follows the old names of the sixty-fascicle text and has 「如來昇入兜率陀天品第二十七 兜率宮菩薩來說偈品第二十八」 tr. “The Tathāgata's Ascent and Entry into the Tuṣita Heaven, chapter 27; The Bodhisattvas of the Palace of Tuṣita Come and Speak in Verse, chapter 28” 〔T45n1870 0588b20〕, which may serve as a record of the correspondence of the chapter sequence, and is not an explanation of the text.
- The bond with the treatises that carry the lineage on: in explaining the segment on beholding the Buddha's excellent virtues Chengguan cites the She lun, the Fodi lun, and the explanations of Asaṅga, Vasubandhu, Asvabhāva, and Bandhuprabha in matching the twenty-one virtues — 「然《攝論》中二十一德通有三節：一先列經二十一句；二無著菩薩立功德名以為解釋三無性等，但釋論名以符經旨；今各句句配屬。其《佛地論》釋有同《攝論》、有異《攝論》，異者引之。」 tr. “Now within the She lun the twenty-one virtues have in all three sections: first, the twenty-one phrases of the scripture are listed; second, the bodhisattva Asaṅga establishes names of merit as an explanation; third, Asvabhāva and the rest merely explain the names in the treatise so as to answer to the intent of the scripture; and now each phrase is matched and assigned. Of the explanations of the Fodi lun, some are the same as the She lun and some differ from it, and where they differ they are cited.” 〔T35n1735 0685b14〕. This is an instance of the ancient worthies explaining this scripture by the treatises that carry the lineage on; the citing is in the commentary and not in the scripture, and is bound to Chengguan.
- 〔not found〕: in the Shixuan men, T45n1868, a search for 「兜率」 tr. “Tuṣita” yields no hits at all; the lack is recorded. This chapter likewise has no separately circulating treatise that quotes the scripture and explains it (unlike “The Ten Grounds,” which has the Shidi jing lun); the lack is recorded. In the Wujiao zhang, T45n1866, no corresponding text has been taken up; this is recorded as not taken up, and is not a case of no hits at all.
VIII. Edition Location Register
- Śikṣānanda, T279 (the base text): “Ascent to the Palace of the Tuṣita Heaven,” chapter 23, begins at 〔T10n0279 0115a12〕 (fascicle 22) – ending before the title of the next chapter, “Verses of Praise in the Palace of the Tuṣita Heaven,” chapter 24, at 〔0121a12〕. The whole assembly manifesting at once 0115a13 · ascending without leaving 0115a16 · the heaven-king spreading the seat 0115a18 · the general display of the virtues of its substance 0115a19 · the particular clarification of substance and function beginning 0115a25 (the adornment of the body of the seat 0115a25 · pavilions 0115b01 · hangings with jeweled bells 0115b06 · wondrous jeweled flowers 0115b12 · Indra adamantine jewels 0115b18 · pearl necklaces 0115b29 · black sandalwood fragrance 0115c08 · raining down clouds as adornment 0115c18 · setting up banners outside the seat 0115c28 · the adornment of the sounds of music 0116a26 · the adornment of the sounds of the Dharma 0116b05) · expanding the surpassing distinction 0116b22 (obtaining sovereignty 0116c02 · obtaining the dāna perfection 0116c09 · entering everywhere into the buddha-lands 0116c18 · the reverence of the gods 0116c24 · the goddesses with concentrated minds 0117a06 · the bodhisattva gods 0117a25 · the flower-hand bodhisattvas 0117a26 · the divine sons coming forth from the palaces of the heavens 0117b05 · the bodhisattvas of pondering 0117b08) · expanding the mark of cause 0117b14 · the concluding extension to the ten directions 0117b19 · welcoming the Buddha and raising up offerings 0117b24 (the divine sons bringing forth clouds 0117c01 · seeing the Buddha and raising up offerings 0117c07 · the words of the thought raised together 0117c10 · the offering held in garments 0117c12 · raising the mind and raining down offerings 0117c17 · the bodhisattvas raising up offerings 0118a18 · the offering of the recompense proper to the body, brought forth from the body 0118b07) · beholding the Buddha's excellent virtues 0118b15 · seeing the working of the Buddha's light 0119c02 (the great assembly all seeing it 0119c07 · the further manifesting of the buddhas arising and appearing 0119c15 · the flames of light of wondrous jewels 0119c20) · the intent in manifesting these excellent virtues 0119c28 · the cause of manifesting the adornments 0120a12 · the concluding praise 0120a24 · the heaven-king inviting the Buddha 0120a26 (the words of the invitation 0120a28) · the Tathāgata accepting the invitation 0120b02 (entering the hall 0120b09 · the concluding extension 0120b10 · after he has entered, the adornments appear 0120b12) · the heaven-king gaining benefit 0120b19 · praising in verse by the sustaining power 0120b23 · the ten verses beginning 0120b26 (verse two 0120b28 · verse three 0120c01 · verse four 0120c03 · verse five 0120c05 · verse six 0120c07 · verse seven 0120c09 · verse eight 0120c11 · verse nine 0120c13 · verse ten 0120c15) · the concluding extension 0120c17 · the Tathāgata taking his seat 0120c20 · the offerings within the hall 0120c29 · the concluding extension 0121a04. In the whole chapter 「百萬億」 tr. “a million koṭis” has three hundred and two occurrences · 「百千億」 tr. “a hundred thousand koṭis” fifteen · 「爾時」 tr. “at that time” twelve · the verses are twenty lines, of seven graphs.
- Buddhabhadra, T278 (the Jin translation, the principal witness for collation): “The Tathāgata's Ascent to the Hall of All Jewels of the Palace of the Tuṣita Heaven,” chapter 19, begins at 〔T09n0278 0478c20〕 (fascicle 13) – ending before 〔0485a05〕. Manifesting at once 0478c21 · not leaving and proceeding there 0478c24 · seeing from afar and spreading the seat 0478c26 · the marks of adornment beginning 0479a05 · the ten phrases of the adornment of cause 0481b05 · the concluding extension 0481b08 · the seat being spread and the welcoming 0481b13 · all having this thought 0481b29 · the bodhisattvas raising up offerings 0482a20 · beholding the Buddha's excellent virtues 0482b12 · great compassion covering all 0483c22 · the heaven-king setting out offerings and addressing the Buddha 0484a19 · accepting the invitation and ascending to the hall 0484a22 · the adornments appearing within the hall 0484b03 · the sounds of music becoming still 0484b10 · speaking verses by the sustaining spiritual power 0484b14 · the ten verses beginning 0484b17 (verse two 0484b19 · verse three 0484b21 · verse four 0484b23 · verse five 0484b25 · verse six 0484b27 · verse seven 0484b29 · verse eight 0484c02 · verse nine 0484c04 · verse ten 0484c06) · the concluding extension 0484c08 · ascending the seat 0484c11 · the offerings within the hall 0484c17 · the concluding extension 0484c22. Within the compass of this chapter 「百萬億」 tr. “a million koṭis” has three hundred and twelve occurrences. Fascicle 13 closes at 0484c25, and fascicle 14 begins at 0485a02.
- Chengguan, Huayan jing shu, T35n1735: the commentary on the chapter Ascent to the Palace of the Tuṣita Heaven begins at 0683a24 (the reason for the assembly's coming 0683a25 · the citation of the Pusa dasheng zang jing 0683a28 · the reason for the chapter's coming 0683b01 · the explanation of the name 0683b03 · the six intents of expounding it in this place 0683b06 · the tenet and aim 0683b13 · explaining the text, three chapters 0683b15 · the great division into ten segments 0683b29 · the cause of the pervading in the first segment 0683c03 · the second segment, ascending without leaving 0683c10 · the third segment, seeing the Buddha and adorning the place 0683c13 · the eleven phrases of the general display of the virtues of its substance 0683c17 · the ten kinds of full and excellent marks 0683c20 · the three hundred and two kinds of “a million koṭis” 0683c25 · the station increasing upon the ten practices 0683c29 · the ten phrases of the adornment of the body of the seat 0684a03 · the gloss of bimba and the doubt about the order of the text 0684a10 · the gloss of aruṇa 0684a21 · the twenty phrases of the raining clouds 0684a22 · the forty-eight phrases of the setting up of banners 0684a22 · Jingfa's argument about bumojia 0684a24 · the gloss of svastika 0684a28 · the lamp-net guarding the insects 0684b01 · the adornment of the sound of the heavenly conches 0684b04 · the gloss of moutuoluo 0684b06 · expanding the surpassing distinction 0684b09 · the thirty-nine phrases of gaining benefit 0684b12 · the five divisions of offering 0684b18 · expanding the depth of the cause 0684b28 · the reason the matters of adornment are especially many 0684b29 · what the ocean-seal manifests 0684c03 · the concluding extension 0684c05 · the fourth segment, welcoming the Buddha and raising up offerings 0684c06 · offerings born from one's own mind 0684c08 · the four propositions of one and many 0684c22 · the eight pairs in which cause and fruit resemble one another 0684c29 · the ten phrases of the offering of the recompense proper to the body, brought forth from the body 0685a11 · feeling stirring within 0685a15 · the fifth segment, beholding the Buddha's excellent virtues 0685a17 · the twenty-one kinds of excellent merit 0685a21 · the twenty-one virtues divided into twenty segments 0685b12 · the citation of the three sections of the She lun 0685b14 · the matching of the benefit with the stations by the graded array 0689c24 · perfect interfusion, each phrase being one station 0690a12 · the sixth segment, inviting the Buddha to dwell in the hall 0690b20 · the seventh segment, the Tathāgata accepting the invitation 0690b22 · the eighth segment, the heaven-king gaining benefit 0690b27 · motion and stillness not two 0690b29 · the ninth segment, praising in verse by the sustaining power 0690c02 · ten verses, one buddha to each 0690c05 · the tenth segment, the Tathāgata taking his seat 0690c07 · breaking the turning about of the text of the Kanding ji 0690c13) – ending before 0690c17.
- Chengguan, Yanyi chao, T36n1736: the subcommentary on the chapter Ascent to the Palace of the Tuṣita Heaven begins at 0358c03 (the explanation of the Pusa dasheng zang jing 0358c03 · the citation of the verse of the Vimalakīrti 0358c08 · the three senses of the name of the assembly 0358c11 · the six intents of expounding it in this place 0358c14 · the citation of the Nirvāṇa, fascicle thirty-two 0358c18 · the explanation of the matching of the stations 0358c26 · the citation of Zixia's Preface to the Odes 0359a02 · beholding the Buddha's excellent virtues 0359a06 · the appraisal of Xianshou's ten gates and of the Kanding ji 0363a01 · each phrase being one station 0363a09 · the five titles 0363a11 · the narration of the Kanding ji's breaking of the scripture 0363a13) – ending before 0363a25.
- Fazang, Tanxuan ji, T35n1733: “The Tathāgata's Ascent to the Hall of All Jewels of the Tuṣita Heaven,” chapter 19, begins at 0235c26 (the explanation of the name and the name of the assembly 0235c27 · the three senses of the name of the chapter 0235c29 · the reason for its coming 0236a03 · the tenet and aim 0236a08 · the tenet of the chapter, stimulus and response without motion 0236a11 · explaining the text, three chapters 0236a14 · the first chapter having seven 0236a24 · the whole assembly manifesting in the round 0236a25 · the two divisions of adorning the place 0236b03 · the thirteen kinds of full marks 0236b06 · the four divisions of the particular display 0236b19 · the forty-two phrases of the adornment of sound 0236b24 · the thirty-one phrases of the adornment of the inner dharmas 0236c01 · the adornment of the world of sentient beings 0236c07 · one general and three particular in the four meditations 0236c12 · the concluding praise of the depth of virtue 0238c26 · the sixth, the heaven-king reverently inviting him 0238c28 · the seventh, accepting the invitation and forming benefit 0239a01 · the four kinds of increase in goodness 0239a07 · the ten buddhas lodged so as to display what is progressively deeper and further off 0239a10 · the benefit of ascending the seat 0239a12) – ending before 0239a17.
- Li Tongxuan, Lun, T36n1739: Ascent to the Palace of the Tuṣita Heaven, chapter 23, begins at 0848b23 (the three senses as before 0848b24 · explaining the title of the chapter 0848b25 · explaining the reason for the chapter's coming 0848b27 · great compassion dwelling in the world 0848b28 · the joint cultivation of wisdom and compassion 0848c02 · why the dedications are expounded in this heaven 0848c08 · displaying knowing contentment and freedom from defilement 0848c11 · displaying that the Dharma has no above or below, no going or coming 0848c19 · explaining the meaning following the text 0848c29 · the long outline of eleven segments 0849a03 · the first segment outlined again into seven 0849b02 · the counting of the divisions of the adornments 0849b08 · the question about the adornments of this assembly being many 0849b24 · the answer, that in the ten abodes there are no bodhisattvas 0849b28 · the sense of the ten kinds of non-arising within one birth 0854b04) – ending before 0854b20.
- Zhiyan, Souxuan ji, T35n1732: “The Buddha's Ascent to the Hall of All Jewels of the Palace of the Tuṣita Heaven,” chapter 19, begins at 0041a21 (the explanation of the name 0041a23 · the progressive increase of the names of the halls 0041a24 · the reason for its coming 0041a27 · the two senses of the tenet of the assembly running through the eight assemblies 0041b01 · explaining the text, three chapters 0041b16 · the first chapter having two 0041b17 · the coming to conditions and gathering in for transformation having six 0041b19 · the outline of the three kinds of action of body, speech, and mind 0041c25 · the six phrases of the virtue of benefiting oneself 0042a01 · self and others equal and perfectly ultimate 0042a05 · the three divisions of the fifth, wisdom 0042a09 · the four divisions of the sixth, gathering in for transformation and forming the matter 0042a12) – ending before 0042a16.
- Variant readings: within the range of T279 covered by this unit, 〔0115a12〕–〔0121a11〕, the Taishō base text carries 13 collation notes, recorded one by one without adjudication (base reading 【大】｜variant readings of other witnesses, several witnesses separated by ／): 〔0115a23〕所【大】｜有【宋】【元】【明】 · 〔0115c14〕越【大】｜起【宮】 · 〔0116a05〕寶【大】｜無此字【宋】【元】【明】【宮】 · 〔0116a12〕耀【大】＊｜曜【宮】＊（＊同校並繫〔0116c15〕之耀字） · 〔0117c15〕香【大】｜無此字【宮】 · 〔0118b13〕盡【大】｜邊【宋】 · 〔0118b20〕諸【大】｜無此字【宮】 · 〔0118c02〕根【大】｜恨【宮】 · 〔0118c06〕辭【大】＊｜詞【宋】【元】【明】【宮】＊（＊同校並繫〔0119c12〕之辭字） · 〔0119b07〕芽【大】｜牙【宋】 · 〔0119c15〕于【大】｜於【宋】【元】【明】 · 〔0120a22〕諭【大】｜喻【宋】【元】【明】【宮】 · 〔0120c21〕跏【大】｜加【宋】【元】. (＊ ＝ a Taishō asterisked collation: the same note also governs the remaining occurrences of that graph in the text; for notes of this class the T279 XML supplies no corresp for the recurrences, so the asterisk alone is shown and no second anchor is created.) The interlinear notes (phonetic and collation glosses) were stripped and recorded at the level of the original-text layer; the original-text layer carries no
□lacuna marks. - A further note upon the variant readings: 4 CBETA emendations (not counted among the Taishō collation notes listed above): 〔0115c10〕婆【CB】【麗-CB】｜娑【大】 · 〔0116a15〕覆【CB】【麗-CB】【磧-CB】｜復【大】 · 〔0119b27〕游【CB】【麗-CB】｜遊【大】 · 〔0120a26〕辦【CB】｜辨【大】／辦【宋】【元】【明】【宮】.