[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) › [大華嚴經略策](https://indike.org/pramana/in.bauddha.taisho.1737) › 1.11 # 大華嚴經略策 1.11 大華嚴經略策 1.11 - **Language:** Classical Chinese ### [1.11](https://indike.org/pramana/in.bauddha.taisho.1737.1.11) 第五、不起昇天。問：去住不同、人天處別，如何經說不起覺樹而昇三天？又許不起而昇，理應齊等，如何獨三賢會而有此言？故〈昇忉利天宮品〉云：爾時如來不離一切菩提樹下而昇須彌頂帝釋殿，二昇夜摩、三昇兜率獨有此言，其故何耶？答：法性寥廓緣起難思。我佛世尊融法界以為身，總緣起而為用，體用無礙一多自在，不分而遍、不去而周，感而遂通、見有前後。閻浮有感見在閻浮，天宮有感見上昇天，非移覺樹之佛而昇彼天。故法慧菩薩云：「佛子汝應觀，如來自在力，一切閻浮提，皆言佛在中。我等今見佛，住於須彌頂，十方悉亦然，如來自在力。」明知去住皆物見也。請以喻顯。譬如澄江一月，三舟共觀；一舟停住，二舟南、北。南者見月千里隨南，北者見月千里隨北，停舟之者見月不移，是為此月不離中流而往南、北。設百千共觀，八方各去，則百千月去，去住見殊。諸有智人自曉玄旨。 > Fifth: ascending to the heavens without rising. Question: Departing and remaining are different, and human and heavenly realms are distinct; why does the sūtra say that without rising from beneath the tree of awakening he ascended to the three heavens? Furthermore, if not rising yet ascending is admitted, in principle it should apply equally to all; why is this said only of the assemblies of the three worthies? Therefore, the Chapter on Ascending to the Palace of the Trāyastriṃśa Heaven says: “At that time, the Tathāgata, without departing from beneath all bodhi trees, ascended to the peak of Mount Sumeru, to Śakra's palace”; and only in the second ascension to the Yāma and the third ascension to the Tuṣita is this spoken of. What is the reason for this? Answer: The nature of phenomena is vast and conditioning is inconceivable. Our Buddha, the World-Honoured One, integrates the dharmadhātu as his body and brings together conditioned origination as his function. Essence and function are unhindered; the one and the many are unobstructed. Without dividing he is everywhere; without going he pervades. Through resonance there is immediately penetration, yet in seeing there is before and after. When there is resonance in Jambudvīpa, he is seen in Jambudvīpa; when there is resonance in a heavenly palace, he is seen ascending to heaven. It is not that the Buddha at the tree of awakening moves and ascends to that heaven. Therefore Dharmamati Bodhisattva says: “Disciples of the Buddha, you should observe / The sovereign power of the Tathāgata: / In all of Jambudvīpa, / Everyone says the Buddha is in their midst. / We now see the Buddha / Dwelling upon the peak of Mount Sumeru; / In the ten directions it is likewise so: / Such is the sovereign power of the Tathāgata.” Thus we know that departing and remaining are entirely the perceptions of sentient beings. Let us clarify this with an analogy. For example, there is one moon in a clear river, viewed together from three boats: one boat remains stationary, while two boats move south and north. The one going south sees the moon follow south for a thousand miles; the one going north sees the moon follow north for a thousand miles; the one who stops his boat sees the moon not move. Thus this moon does not leave the middle of the stream, yet travels south and north. If hundreds of thousands view it together and depart in the eight directions, there are hundreds of thousands of moons departing, yet the perceptions of departing and remaining differ. The wise will understand the profound principle of themselves. > — English (machine translation) (machine translation) - [Previous: 1.10](https://indike.org/pramana/in.bauddha.taisho.1737.1.10) - [Next: 1.12](https://indike.org/pramana/in.bauddha.taisho.1737.1.12) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1737.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1737~en-mt.1.11) — English, machine translation ## Linked texts (1) - [大方廣佛華嚴經隨疏演義鈔](https://indike.org/pramana/in.bauddha.taisho.1736.1.23) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1737.1.11](https://indike.org/pramana/in.bauddha.taisho.1737.1.11) · Pramāṇa