[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [華嚴經探玄記](https://indike.org/pramana/in.bauddha.taisho.1733) › 6.3 # 華嚴經探玄記 6.3 華嚴經探玄記 6.3 - **Language:** Classical Chinese ### [6.3](https://indike.org/pramana/in.bauddha.taisho.1733.6.3) 初釋名者，有二：先會名約處，名夜摩天會；約法，名十行會，準釋可知。二品名者，佛是化主，依體起用，赴機云昇。應感何處？所謂夜摩。夜摩者，若具云蘇夜摩，蘇者此云善也，夜摩此云時也，謂此天無日月可知時節。故《大集經》云「觀赤蓮華開是晝，青蓮華開是夜。」《俱舍論》釋名唱樂天，亦名多戲樂天。天者，是淨義、光明義。此天著樂，全不念善，賴有孔雀王菩薩，及彼天主名牟修樓陀天王，每以開導。或實天失伴，悲泣告王；或化天墮水，怖令生厭故也。問：前後俱是不離而昇，應齊名自在，何故此會獨標自在？答：不動昇遊，此空居天過前地居，故稱自在。創越地居，不同兜率，故獨標名。又約行入玄，過前解故，以自在表之。又以解行相接故，次忉利而至夜摩，俱是內凡不同前信，以感果在此表行離相，故屆此空天。 > First, explaining the name has two \[parts\]: First, the name of the assembly: in terms of place, it is called the Assembly in the Yāma Heaven; in terms of Dharma, it is called the Assembly on the Ten Practices, which can be understood by matching the explanation. Second, the chapter title: The Buddha is the leader of transformation; relying on essence to initiate function, his responding to capacities is called 'ascendance.' Where does he respond to \[their\] stimulus? It is the so-called Yāma. As for Yāma, if fully stated it is Suyāma; 'su' here means 'good,' and 'yāma' here means 'time,' meaning that in this heaven there is no sun or moon by which to know the seasons. Thus the Mahāsaṃnipāta Sūtra states: 'Observing the opening of the red lotus is daytime; the opening of the blue lotus is nighttime.' The Abhidharmakośa-bhāṣya explains the name as the 'Heaven of Singing Delights,' and also calls it the 'Heaven of Abundant Playful Delights.' 'Heaven' has the meaning of purity and luminosity. The beings in this heaven are attached to pleasure and completely unmindful of goodness, but fortunately there is the bodhisattva King of Peacocks and the lord of that heaven named the Heavenly King Muṣilinda, who constantly guide them, either when an actual deva loses a companion and tearfully reports to the king, or when a magically manifested deva falls into the water and terrifies them into feeling disgust. Question: Both before and after, he ascends without departing; they should equally be designated 'sovereign.' Why then does this assembly alone specify 'sovereign'? Answer: Ascending while unmoved, this heaven dwelling in space surpasses the previous earthly abodes; hence it is called 'sovereign.' Because it newly transcends the earthly abodes, unlike Tuṣita, it alone designates this name. Furthermore, in terms of practice penetrating the profound, it surpasses the previous understanding, and so sovereignty is used to represent it. Moreover, because understanding and practice are contiguous, following Trāyastriṃśa he arrives at Yāma; both are internal ordinary beings, unlike the previous faith, and since the retribution is elicited here to signify that practice is free from characteristics, he arrives at this celestial heaven. > — English (machine translation) (machine translation) - [Previous: 6.2](https://indike.org/pramana/in.bauddha.taisho.1733.6.2) - [Next: 6.4](https://indike.org/pramana/in.bauddha.taisho.1733.6.4) - [Up: 6](https://indike.org/pramana/in.bauddha.taisho.1733.6) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1733~en-mt.6.3) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1733.6.3](https://indike.org/pramana/in.bauddha.taisho.1733.6.3) · Pramāṇa