新譯華嚴經七處九會頌釋章 1.24

1.24

表示法勝門者，託此勝處表示法勝，如《地論》云「此法勝故在勝處說」等。從麁至細，總有三重：一、此樹下得菩提故不起此說，明表所說如所得故，非逐異機有改動故鹿園說等。二、託圓融蓮華藏界，表示所說圓滿殊勝性開敷故。三、託此重重帝網之處，表示所說亦重重無盡，如不思議解脫等。今此九會即通此三，麁細融容俱無礙故。赴機說法會別有九，何等為九？第一會在摩竭提國（此云不害國）菩提場樹王之下，為表佛果無盡德，是故託得果之處用以表示。第二會在摩竭提國普光法堂，西域相傳，此堂去菩提樹東南二三里許，在尼連禪河曲內，諸龍為佛所作，如來於中放相輪光遍照十方無邊世界，是故名此為普光堂。此中表說信行普周，蔭初機故。第三會在須彌山頂帝釋宮中妙勝殿。須彌者，正云蘇迷盧，此云妙高，四寶所成，故名為妙。挺出眾山，故亦名高。表此所說，十住不退窮至山頂，超過凡小寄此勝殿。第四會在夜摩天宮寶莊嚴殿。夜摩名時，如前已說，為表十行隨時進修勝德絞飾，故託茲殿。第五會在兜率陀天宮一切寶莊嚴殿，兜率此云喜足，為表回向世間位滿成喜足行，攝德多門寄一切寶殿。第六會在他化自在天宮摩尼寶藏殿，為表十地所證真如非自所作，又表因圓窮欲界頂，證智摩尼出阿含光，故寄斯殿。第七會重普光法堂，表此所說六位之法依前信等圓攝周盡，是故重會於此處也。第八會重普光法堂，表此所說二千行法亦依前信等圓攝周盡，是故重會於此處也。第九會在舍衛國祇樹給孤獨園重閣講堂，為表所顯法界法門當體希奇功用濟物，用依體起似閣重成，仍託斯處也。

As for the gate of symbolizing the supremacy of the Dharma: relying on these supreme places symbolizes the supremacy of the Dharma, as the Daśabhūmika-śāstra states, "Because this Dharma is supreme, it is preached in a supreme place," and so forth. From coarse to subtle, there are in total three levels: 1. Because bodhi was attained under this tree, he preached this without rising, clearly symbolizing that what is preached is just as what was attained, not changing or shifting according to diverse capacities, as with the preaching in the Deer Park and so on. 2. Relying on the completely integrated Lotus Treasury realm symbolizes that what is preached is completely fulfilled and supreme, its nature blossoming open. 3. Relying on this place of multi-layered Indra's net symbolizes that what is preached is also multi-layered and inexhaustible, like the inconceivable liberation and so on. Now, these nine assemblies encompass these three [levels], because coarse and subtle harmoniously contain each other, both without impediment. When preaching the Dharma in response to capacities, there are distinctly nine assemblies. What are the nine? The first assembly is under the king of trees at the bodhimaṇḍa in the country of Magadha (here translated as "the country of non-harm"); to symbolize the inexhaustible virtues of the Buddha fruition, it therefore relies on the place where the fruition was attained to symbolize them. The second assembly is in the Dharma Hall of Universal Light in the country of Magadha. According to tradition in the Western Regions, this hall is about two or three li southeast of the bodhi tree, inside a bend of the Nairañjanā River; it was built for the Buddha by the nāgas. The Tathāgata emitted the wheel-of-marks light therein, universally illuminating the boundless worlds of the ten directions; hence it is named the Hall of Universal Light. Here, it symbolizes that the preaching of the practices of faith is universal and complete, shading and protecting initial capacities. The third assembly is in the Hall of Sublime Supremacy within the palace of Śakra Devānām Indra atop Mount Sumeru. "Sumeru" is properly "Sumēru", which is translated here as "Sublime and High"; being formed of the four jewels, it is called "Sublime"; towering above all mountains, it is also called "High". This symbolizes that what is preached here—the non-retrogressing ten abodes—reaches to the mountain summit, transcending the ordinary and the small, relying on this supreme palace. The fourth assembly is in the Hall of Jewel Adornment within the Yāma Heavenly Palace. "Yāma" means "time", as explained above; to symbolize that the ten practices are progressively cultivated in accordance with time and adorned with supreme virtues, it therefore relies on this palace. The fifth assembly is in the Hall of All-Jewels Adornment within the Tuṣita Heavenly Palace. "Tuṣita" is translated here as "Contentment"; to symbolize that dedication of merit brings the worldly positions to fulfillment, achieving the practice of contentment, and gathering virtues through many gates, it relies on the Hall of All Jewels. The sixth assembly is in the Hall of the Mani Jewel Treasury within the Paranirmitavaśavartin Heavenly Palace; to symbolize that the suchness realized in the ten stages is not self-made, and also to symbolize that the cause is perfected, reaching the summit of the desire realm, and that the realized wisdom-maṇi radiates the Āgama light, it therefore relies on this palace. The seventh assembly returns to the Dharma Hall of Universal Light; to symbolize that the teachings of the six ranks preached here are roundly and completely gathered based on the preceding faiths and so on, the assembly is therefore convened again in this place. The eighth assembly returns to the Dharma Hall of Universal Light; to symbolize that the teachings of the two thousand practices preached here are also roundly and completely gathered based on the preceding faiths and so on, the assembly is therefore convened again in this place. The ninth assembly is in the two-storied lecture hall of the Jeta Grove in Anāthapiṇḍada's park in the country of Śrāvastī; to symbolize that the dharma-paryāya of the dharmadhātu revealed here is inherently wondrous in its very essence and aids sentient beings through its function, function arising from essence like a hall built in multiple stories, it still relies on this place.