大方廣佛華嚴經疏 21.4

21.4

Second, as for explaining the names: the assembly has three names: First, in terms of place, it is called the Assembly in the Palace of the Yama Heaven. Yama here is translated as "Time Division"; it is the foremost of the aerial dwellings, signifying that the ten practices engage in phenomenal existence to transform living beings in a manner suitable to their proper time. Speaking only after the right time, those who hear are pleased and submit; acting only after the right time, those who see revere and follow. Engaging in phenomenal existence while relying on emptiness, and entering the profound right through phenomena, it is expounded based on this. In terms of the person, it is named Guṇākara (Forest of Merits); in terms of the Dharma, it is named the Assembly of the Ten Practices; all are explained as below. All three are tatpuruṣa compounds. Next, the chapter name is largely the same as the assembly. However, in the Sanskrit text, the character "ascending" does not appear above, and below there is "spiritual transformation" (vikurvaṇa); the translators rendered "spiritual transformation" as "ascending". Ascending as a spiritual transformation has roughly four meanings: first, because [the Buddha] ascends here without leaving the prior three; second, because ascending to one place is ascending to all places; third, because having ascended, he broadens that place; fourth, because before and after are simultaneous and unobstructed. That is to say, with a perfectly pervasive body, without rising [the Buddha] ascends to the palace of the Time Division Heaven. "Ascending" belongs to the Tathāgata, and "Yama" is in terms of the place; this is a dvandva compound. The previous ascending Mount Sumeru and the subsequent ascending Tuṣita can be understood by analogy with this.