[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) › [大方廣佛華嚴經疏](https://indike.org/pramana/in.bauddha.taisho.1735) › 17.4 # 大方廣佛華嚴經疏 17.4 大方廣佛華嚴經疏 17.4 - **Language:** Classical Chinese ### [17.4](https://indike.org/pramana/in.bauddha.taisho.1735.17.4) 二釋名。亦先辨會名，約處名忉利天會，約人名法慧菩薩會，約法名十住會，皆依主釋。二品名，須彌正云蘇迷盧，此云妙高。如來以自在力，不起覺樹應機現彼，故云升也表位漸增，不處人間顯位清淨，故居天也。若天表淨，何獨妙高。妙有十義，如於法故。一者體妙，謂四寶所成。二者相妙，謂八方四級。三者色妙，謂四正色，北金東銀、南吠瑠璃、西頗胝迦，一切草木鳥獸等物隨所至處則同其色，自常不變。四者德妙，謂八方猛風不能令動。五眷屬妙，謂七金山七重圍繞，及七香海海印旋流。六依持妙，唯天依住，得通者居。七作業妙，不離本處而鎮四洲，映蔽日月而成晝夜。八生果妙，謂波利質多能益天眾。九為首妙，於四洲地最在先成。十堅固妙，於輪圍中最在後壞。高者，高八萬四千由旬，入水亦爾，下據金剛、上隣空界，頂上縱廣量亦如之，獨出九山故稱高也。十住之行亦復如是，聞思修解而為妙體，四德八聖以為妙相，四辯為色令物解同，雖同眾音自智不變，八法不動而為妙德，七支奉戒金山圍繞，七識流轉而為海印，第一義天依持而住，可以神會非情能升，不離本處遍應十方，映蔽佛日及菩薩月，而成涅槃生死晝夜，生教行果而為妙樹。世界初成菩薩先出，為眾生現種種資具；世界將壞菩薩後沒，為說上定令免三災。高者，具成八萬四千諸度法門自在障外，為眾生故入生死海。亦具八萬四千諸度法門，據金剛性、隣勝義空。又智入佛慧必窮其底，德超方便逈出群峯。為顯十住功德妙高，是故須升妙高山頂。四王處半旁而非正，表住不退異信輕毛，故越彼天居妙高頂。善財童子於妙峯山頂見德雲者，亦表斯位，彌顯有由。然上所釋皆圓教意，故下〈發心品〉云「應知此人即與三世諸佛同等，與三世佛功德平等，得如來一身無量身。纔發心時，即為十方一切諸佛共所稱歎。」不可同於方便教說。若約觀心，妙高者謂三昧須彌寂然不動，無思無心不收不攝，任性而定稱本心地，入佛智海湛然不遷，是妙法樂觸境自在。合本性淨，是四德寶而自莊嚴，斯則本覺如來升法須彌之頂。 > Second, explaining the name. First, we distinguish the name of the assembly: in terms of place, it is called the Assembly in the Trāyastriṃśa Heaven; in terms of person, it is called the Assembly of Bodhisattva Dharmamati; in terms of doctrine, it is called the Assembly of the Ten Abodes—all being genitive tatpuruṣa compounds. Second, as for the chapter name: 'Xumi' correctly renders Sumeru, which is translated here as 'Wondrously High' (Miaogao). The Tathāgata, by his sovereign power, without rising from the bodhi-tree, manifested there in response to capacities; hence it is said that he 'ascended.' To show that the stages progressively increase, and not abiding among humans to show that the stages are pure, he therefore dwelt in the heavens. If the heavens symbolize purity, why specifically \[Mount\] Sumeru? 'Wondrous' has ten meanings, as they correspond to the Dharma: First, wondrous in essence, meaning that it is composed of the four jewels. Second, wondrous in marks, meaning the eight directions and four terraces. Third, wondrous in color, meaning the four cardinal colors: gold on the north, silver on the east, vaidūrya on the south, and sphaṭika on the west; all grasses, trees, birds, beasts, and other things take on that color wherever they arrive, while it remains eternally unchanging. Fourth, wondrous in virtue, meaning that the fierce winds of the eight directions cannot shake it. Fifth, wondrous in retinue, meaning that it is encircled sevenfold by the seven golden mountains, and by the circulating currents of the ocean-seal in the seven fragrant seas. Sixth, wondrous in support, being inhabited only by gods and dwelled in by those who have attained spiritual powers. Seventh, wondrous in operation, guarding the four continents without leaving its original place, and outshining the sun and moon to create day and night. Eighth, wondrous in yielding fruit, meaning the pārijāta \[tree\] can benefit the heavenly hosts. Ninth, wondrous in being foremost, forming first among the lands of the four continents. Tenth, wondrous in stability, being destroyed last among the iron enclosing mountains. 'High' means that it is eighty-four thousand yojanas high, and enters the water to the same depth; below it rests upon diamond, and above it borders the realm of space; the length and breadth of its summit are of the same measure; towering uniquely above the nine mountains, it is called 'high.' The practices of the ten abodes are also like this: hearing, contemplation, cultivation, and understanding constitute the wondrous essence; the four virtues and eight noble \[paths\] constitute the wondrous marks; the four analytical knowledges are the colors, causing the understanding of beings to harmonize with them, so that although harmonizing with myriad voices, one's own wisdom does not change; being unshakeable by the eight worldly conditions constitutes the wondrous virtue; upholding the precepts with the seven limbs is the encircling of the golden mountains; the transmigration of the seven consciousnesses constitutes the ocean-seal; dwelling supported by the heaven of ultimate truth (paramārtha-satya), it can be met with through the spirit but cannot be ascended by sentient passions; without leaving its original place, it ubiquitously responds to the ten directions, outshining the Buddha-sun and the Bodhisattva-moon to create the day and night of nirvāṇa and saṃsāra, bearing the teachings, practices, and fruits as the wondrous tree. When a world first forms, the bodhisattvas appear first, manifesting various requisites for sentient beings; when a world is about to be destroyed, the bodhisattvas submerge last, expounding superior samādhi to allow \[beings\] to escape the three disasters. As for 'high': fully perfecting the eighty-four thousand dharma-gates of the pāramitās, freely \[dwelling\] beyond hindrances, yet entering the ocean of saṃsāra for the sake of sentient beings; also possessing the eighty-four thousand dharma-gates of the pāramitās, resting on the adamantine nature, bordering the emptiness of the supreme truth. Furthermore, wisdom entering the Buddha's gnosis must exhaust its depths, and its virtue, surpassing expedient means, rises far above the clustered peaks. To reveal that the merits of the ten abodes are wondrous and high, \[the Buddha\] must ascend the summit of Mount Sumeru. The Four Heavenly Kings reside halfway up and laterally, not at the center; to symbolize that the abodes are non-retrogressing, unlike the light-as-down nature of faith, he therefore bypasses that heaven to abide on the summit of Sumeru. Sudhana seeing Meghasvara on the summit of the Wondrous Peak also symbolizes this station, making its justification all the more evident. However, the explanations above are all the meaning of the Perfect Teaching. Hence, the 'Chapter on Arousing the Mind \[for Bodhi\]' below states: 'One should know that this person is equal to all Buddhas of the three times, equal in merit to the Buddhas of the three times, and attains the one body and measureless bodies of the Tathāgata. The moment they arouse the mind, they are praised in unison by all Buddhas of the ten directions.' It cannot be equated with what is expounded in the expedient teachings. If considered in terms of contemplation of the mind, 'Wondrously High' refers to the Sumeru of samādhi, completely still and unmoving, free of thought and devoid of mind, neither gathered in nor held back, self-naturally tranquil in accord with the fundamental mind-ground, entering the ocean of Buddha-wisdom, clear and unchanging—this is the bliss of the wondrous Dharma, unobstructed in encountering objects. Matching original purity, it is naturally adorned with the jewels of the four virtues; this is the intrinsically enlightened Tathāgata ascending the summit of the Dharma-Sumeru. > — English (machine translation) (machine translation) - [Previous: 17.3](https://indike.org/pramana/in.bauddha.taisho.1735.17.3) - [Next: 17.5](https://indike.org/pramana/in.bauddha.taisho.1735.17.5) - [Up: 17](https://indike.org/pramana/in.bauddha.taisho.1735.17) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1735~en-mt.17.4) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1735.17.4](https://indike.org/pramana/in.bauddha.taisho.1735.17.4) · Pramāṇa