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# 新華嚴經論 20.3

新華嚴經論 20.3

- **Language:** Classical Chinese

### [20.3](https://indike.org/pramana/in.bauddha.taisho.1739.20.3)

第九有二十行頌，明稱歎往昔如來來入此殿分。云吉祥者，眾善所集名吉，眾福所加名祥。云金色殿者，殿有金色光明，亦名法身無垢。云蓮華殿者，殿有眾色蓮華莊嚴，亦表法無染是蓮華義。山王殿者，明積德如山王，非殿有山。如經云寶者，貴德為寶，非關寶王，餘義可知。所以須歎往昔如來者，有三義：一兜率天王念昔自分善根力合古；二明古今諸佛道跡普周；三明如來道跡依古不異，非天魔梵所改，今為眾生生信入故。此十佛亦以加行隨行成名。

> Ninth, there are twenty lines of verse, showing the part praising the past Tathāgatas who came and entered this palace. Saying 'propitious' (jíxiáng): the gathering of all goods is called propitious (jí); the blessing of all merits is called auspicious (xiáng). Saying 'golden palace': the palace has a golden radiance; it also signifies the undefiled dharmakāya. Saying 'lotus palace': the palace is adorned with multi-colored lotuses; it also symbolizes that dharmas are unstained, which is the meaning of the lotus. 'Mountain king palace' shows that accumulated virtue is like a mountain king; it does not mean the palace has a mountain. As the sūtra mentions 'jewel', it is honoring virtue as a jewel, not referring to a jewel king; the other meanings may be known by analogy. The reason it is necessary to praise the past Tathāgatas has three meanings: first, the Tuṣita heavenly king recalls that the power of his own past roots of goodness accords with antiquity; second, to show that the path-traces of the ancient and present Buddhas are universally pervasive; third, to show that the Tathāgata's path-traces conform to antiquity without difference, not being altered by devas, Māras, or Brahmās, now causing sentient beings to generate faith and enter. These ten Buddhas also take their names according to applied practice and congruent practice.  
> — English (machine translation) (machine translation)

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## Translations (1)

- [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1739~en-mt.20.3) — English, machine translation

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Source: [https://indike.org/pramana/in.bauddha.taisho.1739.20.3](https://indike.org/pramana/in.bauddha.taisho.1739.20.3) · Pramāṇa
