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# 華嚴經探玄記 5.4

華嚴經探玄記 5.4

- **Language:** Classical Chinese

### [5.4](https://indike.org/pramana/in.bauddha.taisho.1733.5.4)

一釋名，有二：初會名者，約法名十住會，約處名忉利天會，准釋可知。二品名者，佛是化主，動靜無礙，不去而進故云昇。昇至何處？謂須彌頂。須彌，此云妙高山，謂以四寶所成故云妙，謂東面黃金、西白銀、南頗梨、北馬瑙；餘山唯金故非妙。獨出九山故云高，高八萬四千由旬，縱廣正等。亦名安明山。頂者山巔也，謂此山頂中央有帝釋宮，四面各有八埵如臺，去釋三由旬，中別有宮城，三十二天輔弼帝釋，并釋有三十三也。今趣釋宮，故云頂也。約處表法，明十住成位，不退勝故，居山頂也。即從人、用及處三義立名。問：何不在人間說耶？答：為顯行位漸昇進故。又表成位離染，故居天也。問：何不至四天王天？答：有三意，一以彼是雜鬼神天，顯法非勝，故超過也；二為寄法，以十信是外凡退位，十住是內凡不退，欲表進退懸殊，故越四天王處也；三若未至山頂容有進退，到山頂上即安住不退，是故越彼山腹處天至此頂處以表法也。

> First, explaining the title has two parts. First, the name of the assembly: in terms of the Dharma, it is named the Assembly of the Ten Abidings; in terms of the place, it is named the Assembly in the Trāyastriṃśa Heaven, which may be understood following the \[previous\] explanation. Second, the title of the chapter: the Buddha is the master of conversion; movement and stillness are unobstructed for him, and because he advances without going, it is called "ascending." Ascending to what place? It refers to the summit of Mount Sumeru. "Sumeru" is translated here as "Wondrously High Mountain." Because it is formed of the four jewels, it is called "wondrous"—its eastern face is yellow gold, the western white silver, the southern lapis lazuli (vaiḍūrya), and the northern agate; the other mountains are solely gold and thus not wondrous. Because it uniquely surpasses the nine mountains, it is called "high"; it is eighty-four thousand yojanas in height, and its length and breadth are exactly equal. It is also called Mountain of Peaceful Luminescence. "Summit" means the peak of the mountain. In the center of this mountain's summit is the palace of Śakra Indra, and on each of the four sides there are eight terraced mounds, three yojanas away from Śakra's \[palace\], and in between there is a separate palace city; thirty-two gods assist Śakra Indra, making thirty-three together with Śakra. Now, because \[the Buddha\] proceeds to Śakra's palace, it is called "the summit." Expressing the Dharma in terms of the place, it shows that the stage of the ten abidings is attained, and because of its non-retrogressing excellence, \[he\] dwells at the summit of the mountain. Thus the name is established from the three meanings of person, function, and place. Question: Why is it not expounded in the human realm? Answer: In order to reveal that the stages of practice gradually ascend and advance. Moreover, to express that the attainment of the stages is free from defilement, he therefore dwells in heaven. Question: Why not go to the heaven of the Four Heavenly Kings? Answer: There are three meanings: first, because that is a heaven of mixed ghosts and spirits, to show that the Dharma is not inferior, he therefore bypasses it; second, to symbolize the Dharma: since the ten faiths are the stage of retrogression for external ordinary beings, and the ten abidings are the non-retrogression for internal ordinary beings, wishing to express that advancing and retrogressing are vastly different, he therefore surpasses the abode of the Four Heavenly Kings; third, if one has not reached the summit of the mountain, there is still room for advancing and retrogressing, but once on the summit of the mountain, one abides securely without retrogressing; therefore, bypassing the heaven on the mountain's waist, he reaches this summit to express the Dharma.  
> — English (machine translation) (machine translation)

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## Translations (1)

- [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1733~en-mt.5.4) — English, machine translation

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Source: [https://indike.org/pramana/in.bauddha.taisho.1733.5.4](https://indike.org/pramana/in.bauddha.taisho.1733.5.4) · Pramāṇa
