大方廣佛華嚴經疏 25.7

25.7

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。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。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。而演說者，亦通四會之所說也。

Now in the first chapter, it is broadly divided into ten sections: 1. Manifesting simultaneously in the original assembly; 2. Ascending without departing; 3. Seeing the Buddha's adorned place; 4. Welcoming the Buddha and raising offerings; 5. Beholding the Buddha's supreme virtues; 6. Requesting the Buddha to dwell in the palace; 7. The Tathāgata accepting the request; 8. The heavenly king obtaining benefit; 9. Praising in verse by receiving spiritual power; 10. The Tathāgata taking his seat. Now the first. First, speaking of spiritual power: this is the pervasive cause; it is not necessarily the manifestation of the supernatural power of miraculous bases, but merely the power of mental mastery cultivated to completion. From "ten directions" onward, it distinguishes the marks manifested, within which there are also the transforming master and assistants. Compared to the fourth assembly, since it added "and the summit of Mount Sumeru," here it should also say "sitting under the tree, and the summit of Mount Sumeru, and the Yāma Heaven Palace"; that it is absent in the text is an abridgement. Because the second section carries the previous ascending, and since the later is fully adduced, the first four are implicitly reflected, showing that all four earlier assemblies are completely pervasive. That he expounds also applies to what was expounded in the four assemblies.