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English version: Stop. Each dwells on one side, named the Four Heavenly Kings (Caturlokapala, the four guardian gods of the world). Their lifespan, clothing, and other details are as described in other treatises. Trayastrimsa (忉利天), also known as the Thirty-Three Heavens, refers to the thirty-three gods. Mount Sumeru (妙高山) has eight great heavenly kings on each of its four sides, with Indra (帝释天, the king of gods) residing in the center, hence the name Thirty-Three Heavens. The body length of beings in that heaven is one Yojana (由旬, an ancient Indian unit of distance), clothing length is two Yojana, width is one Yojana, and weight is six Zhu (銖, an ancient unit of weight). Their lifespan is one thousand years. Yama Heaven (夜摩天) is also known as the Time Heaven, because it distinguishes day and night by the opening and closing of flowers, hence the name Time Heaven. Also, because they enjoy pleasure at all times, it is named Time Division. The body length of beings in this heaven is two Yojana, clothing length is four Yojana, weight is three Zhu, and lifespan is two thousand years. Tusita Heaven (兜率陀天) means Joyful. The Buddhabhumi Sutra (佛地论) says that future Buddhas (Bodhisattva, 菩萨) teach there and cultivate joyful practices, hence the name Joyful. The Dirghagama Sutra (长阿含经) says that their body length is four Yojana, clothing length is eight Yojana, width is four Yojana, clothing weight is one and a half Zhu, they eat Amrita (甘露, nectar of immortality), and their lifespan is four thousand years. Nirmanarati Heaven (乐变化天) enjoys transforming various pleasure instruments for their own entertainment, hence the name Enjoying Transformation. The body length of beings in this heaven is eight Yojana, clothing length is sixteen Yojana, width is eight Yojana, clothing weight is one Zhu, they eat Amrita, and their lifespan is eight thousand years. Paranirmita-vasavartin Heaven (他化自在天) causes others to transform various pleasure instruments to manifest their own freedom, hence the name Paranirmita-vasavartin. The body, clothing, and lifespan of beings in this heaven are doubled compared to the previous heaven. The details of these heavens are extensively described in the Yogacarabhumi-sastra (瑜伽师地论), the Buddhabhumi Sutra (佛地经论), the Samdhinirmocana Sutra (解深密经), the Dirghagama Sutra (长阿含经), the Vibhasa (婆沙论), and the Abhidharmakosa (俱舍论). Question: Why, when ascending from the human realm to the heavens, do they surpass the Heaven of the Four Heavenly Kings (Caturlokapala, 四大天王所居之天)? And why, when going from Tusita Heaven (兜率天) to Paranirmita-vasavartin Heaven (他化自在天), do they surpass Nirmanarati Heaven (乐变化天)? Answer: There have been many interpretations in the past, but let's discuss one that is relatively accurate. The reason for surpassing the Heaven of the Four Heavenly Kings is that the Ten Faiths represent ordinary Bodhisattvas (Bodhisattva, 菩萨) in the outer realm, while the Ten Dwellings represent irreversible sages. To highlight the distinct separation between the wise and the foolish, they surpass the Heaven of the Four Heavenly Kings and ascend directly. The reason for surpassing Nirmanarati Heaven is that dedication is worldly practice, while the Ten Grounds are transcendental practice. Moreover, dedication is with outflows, while the Ten Grounds are without outflows. To highlight the distinct separation between the worldly and the transcendental, and between with outflows and without outflows, they surpass Nirmanarati Heaven and ascend directly. Having discussed the locations and the nature of the assemblies, what is next? A verse says: First assembly at the Bodhimanda (菩提场, under the Bodhi tree) Second assembly at the Universal Light Palace Third assembly at Trayastrimsa Heaven (忉利天) Fourth assembly at Yama Heaven (夜摩天) Fifth assembly at Tusita Heaven (兜率天) Sixth assembly at Paranirmita-vasavartin Heaven (他化自在天) Seventh and eighth -------------------------------------------------------------------------------- 重普光 九会给孤独
Chinese
释曰。舍那法会充遍尘刹难测涯限。且寄分相迹释说经会略有四门。一定其说处门。二融摄无碍门。三显处差别门。四表示法胜门。 定其说处门者。 问曰。说此经处为是净土为是染土。若是净土何故经云摩竭提国等。若是染土何故经云此莲华藏世界海等。 答曰。说此经处染净二土镕融相摄有其四门。一本从末门唯娑婆说。二末从本门唯华藏说。三本末双显门如经云华藏界中娑婆界等。四本末双绝门以就果海不可说故。此上四门合为一土镕融无碍随说皆得。 融摄无碍门者亦有三重。一此觉树下摄人中天上七处九会。是故皆云不离此也。二此觉树下摄十方无余刹土。皆悉不离此树王下。三此觉树下摄毛端微尘数等重重之刹。犹如帝网无有穷尽。以皆是此莲华藏界之所摄故。 显处差别门者佛说经处总有三种。一唯界内十六大国化身说处。此通小乘教及三乘教。二唯界外诸妙净土受用土中报佛说处。此通三乘及一乘说。三染净圆融帝网无尽华藏界中十佛说处依正浑融具三世间。此唯别教一乘说处。今此所辨正唯后一兼通前二。以彼本末不相离故。 表示法胜门者。托此胜处表示法胜。如地论云此法胜故在胜处说等。从粗至细总有三重。一此树下 现代汉语译本 重普光，九会给孤独 释曰：舍那（Rushanā）法会充遍尘刹（chén shā，指无数世界），难以测度其边际。姑且借用分相的痕迹来解释说经的集会，大致有四个方面：一是确定说法之处；二是融合摄受无碍；三是显现处所的差别；四是表示法的殊胜。 确定说法之处： 问：宣说此经之处是净土还是染土？如果是净土，为何经中说摩竭提国（Mójiétí guó）等？如果是染土，为何经中说此莲华藏世界海（Liánhuā zàng shìjiè hǎi）等？ 答：宣说此经之处，染土和净土相互融合摄受，有四个方面：一是根本从末端显现，唯有娑婆世界（Suōpó shìjiè）宣说；二是末端从根本显现，唯有华藏世界（Huāzàng shìjiè）宣说；三是根本和末端同时显现，如经中所说华藏世界中包含娑婆世界等；四是根本和末端都超越，因为就果海（guǒ hǎi，证悟的境界）而言，不可言说。以上四个方面合为一个整体，融合无碍，无论怎么说都可以。 融合摄受无碍方面也有三重含义：一是此觉树（jué shù，菩提树）下摄受人中、天上七处九会（qī chù jiǔ huì，多次法会）；因此都说不离此处。二是此觉树下摄受十方无余的刹土（chà tǔ，佛土），都完全不离此树王之下。三是此觉树下摄受毛端微尘数等重重的刹土，犹如帝网（dì wǎng，因陀罗网）般没有穷尽，因为都属于此莲华藏界所摄受。 显现处所差别方面，佛陀说法之处总共有三种：一是唯在界内十六大国（shíliù dà guó）以化身说法，这通于小乘教和三乘教；二是唯在界外诸妙净土受用土（shòuyòng tǔ）中报身佛（bàoshēn fó）说法，这通于三乘和一乘；三是染净圆融，如帝网般无尽的华藏界中，十佛（shí fó）说法，依报和正报浑然融合，具备三世间（sān shìjiān）。这唯是别教一乘（bié jiào yī chéng）的说法之处。现在所辨析的正是最后一种，兼通前两种，因为根本和末端不相分离。 表示法的殊胜方面，依托此殊胜之处来表示法的殊胜。如《地论》（Dì lùn）所说，此法殊胜，所以在殊胜之处宣说等。从粗到细总共有三重含义：一是此树下
English
English version Chong Pu Guang, Nine Assemblies at Givelong Garden Explanation: The Rushana (Rushanā) Dharma assembly pervades countless lands (chén shā), its boundaries difficult to fathom. Let us provisionally use the traces of manifested forms to explain the sutra-speaking assemblies, broadly in four aspects: first, determining the place of speaking; second, the unobstructed interpenetration of inclusion; third, manifesting the differences in places; fourth, indicating the superiority of the Dharma. Determining the place of speaking: Question: Is the place where this sutra is spoken a pure land or a defiled land? If it is a pure land, why does the sutra say Magadha (Mójiétí guó) and so on? If it is a defiled land, why does the sutra say this Lotus Treasury World Sea (Liánhuā zàng shìjiè hǎi) and so on? Answer: The place where this sutra is spoken, the defiled and pure lands interpenetrate and include each other, in four aspects: first, the root manifests from the branch, only the Saha World (Suōpó shìjiè) speaks; second, the branch manifests from the root, only the Flower Treasury World (Huāzàng shìjiè) speaks; third, the root and branch manifest simultaneously, as the sutra says, the Flower Treasury World contains the Saha World and so on; fourth, the root and branch are both transcended, because in terms of the ocean of fruition (guǒ hǎi), it is beyond description. The above four aspects combine into one whole, interpenetrating without obstruction, any way of speaking is acceptable. The aspect of unobstructed interpenetration of inclusion also has three levels of meaning: first, under this Bodhi tree (jué shù), it includes the seven locations and nine assemblies (qī chù jiǔ huì) in the human and heavenly realms; therefore, it is always said not to be apart from here. Second, under this Bodhi tree, it includes all the lands (chà tǔ) in the ten directions without remainder, all completely inseparable from under this tree king. Third, under this Bodhi tree, it includes lands upon lands as numerous as motes of dust on the tips of hairs, like Indra's net (dì wǎng) without end, because they all belong to what is included by this Lotus Treasury World. Regarding the aspect of manifesting differences in places, the places where the Buddha speaks the Dharma are generally of three kinds: first, only within the sixteen great kingdoms (shíliù dà guó) within the realm, the transformation body speaks, which is common to the Hinayana and the Three Vehicle teachings; second, only in the pure lands beyond the realm, the reward body Buddha (bàoshēn fó) speaks in the enjoyment land (shòuyòng tǔ), which is common to the Three Vehicle and the One Vehicle teachings; third, the defiled and pure interpenetrate perfectly, like the endless Indra's net in the Flower Treasury World, the ten Buddhas (shí fó) speak, the dependent and the direct rewards are completely fused, possessing the three realms (sān shìjiān). This is only the place where the distinctive teaching of the One Vehicle (bié jiào yī chéng) is spoken. What is being analyzed now is precisely the last one, while also encompassing the first two, because the root and branch are not separate. Regarding the aspect of indicating the superiority of the Dharma, relying on this superior place to indicate the superiority of the Dharma. As the *Treatise on the Stages of the Earth* (Dì lùn) says, 'Because this Dharma is superior, it is spoken in a superior place,' and so on. From coarse to fine, there are generally three levels of meaning: first, under this tree --------------------------------------------------------------------------------
Chinese
得菩提故不起此说。明表所说如所得故非逐异机有改动故鹿园说等。二托圆融莲华藏界。表示所说圆满殊胜性开敷故。三托此重重帝网之处。表示所说亦重重无尽。如不思议解脱等。今此九会即通此三。粗细融容俱无碍故。赴机说法会别有九。何等为九。第一会在摩竭提国(此云不害国)菩提场树王之下为表佛果无尽德。是故托得果之处用以表示。第二会在摩竭提国普光法堂。西域相传此堂去菩提树东南二三里许在尼连禅河曲内诸龙为佛所作。如来于中放相轮光遍照十方无边世界。是故名此为普光堂。此中表说信行普周荫初机故。第三会在须弥山顶帝释宫中妙胜殿。须弥者正云苏迷卢此云妙高。四宝所成故名为妙。挺出众山故亦名高。表此所说十住不退穷至山顶。超过凡小寄此胜殿。第四会在夜摩天宫宝庄严殿。夜摩名时如前已说。为表十行随时进修胜德绞饰故托兹殿。第五会在兜率陀天宫一切宝庄严殿。兜率此云喜足。为表回向世间位满成喜足行。摄德多门寄一切宝殿。第六会在他化自在天宫摩尼宝藏殿。为表十地所证真如非自所作。又表因圆穷欲界顶。证智摩尼出阿含光故寄斯殿。第七会重普光法堂表此所说六位之法依前信等圆摄周尽。是故重会于此处也。第八会重普光法堂表此所说二千行法亦依前信等圆摄周尽 现代汉语译本 因为证得了菩提，所以不会随意更改所说之法。这表明所说之法与所证悟的果位一致，并非为了迎合不同根器的众生而有所改动，如同在鹿野苑的说法等。二、依托圆融的莲华藏世界，表示所说之法圆满殊胜，如莲花般开放。三、依托重重帝网之处，表示所说之法也重重无尽，如《不思议解脱经》等。现在这九会说法都涵盖了这三种含义，粗细圆融，毫无障碍。为了适应不同根器的众生，佛陀分别有九次说法集会。是哪九次呢？ 第一次在摩揭陀国（Magadha，此云不害国）菩提场（Bodhi-mandala，证悟之地）的树王（Bodhi tree，菩提树）之下，为了表示佛果的无尽功德，所以依托证果之处来表示。第二次在摩揭陀国普光法堂（Universal Light Dharma Hall）。西域相传此堂距离菩提树东南二三里左右，在尼连禅河（Nairanjana River）的弯曲处，是诸龙（Nagas）为佛陀所建造。如来在其中放出相轮光（light of auspicious marks），遍照十方无边世界，所以称此为普光堂。此处表示所说的信行（faith and practice）普遍周遍，荫庇初学之人。第三次在须弥山（Mount Sumeru）顶帝释宫（Indra's palace）中的妙胜殿（Wonderfully Victorious Palace）。须弥山，正确的音译是苏迷卢（Sumeru），意为妙高。由四宝所成，所以名为妙。挺拔于众山之上，所以也名为高。表示此处所说的十住（Ten Abodes）位不退转，穷尽至山顶，超越凡夫和小乘，寄托于此殊胜的殿堂。第四次在夜摩天宫（Yama Heaven）宝庄严殿（Jewel-adorned Palace）。夜摩，意思是时，如前文已经说过。为了表示十行（Ten Practices）随着时间不断进修，殊胜功德不断绞饰，所以依托此殿。第五次在兜率陀天宫（Tushita Heaven）一切宝庄严殿（All-Jewel-adorned Palace）。兜率，意为喜足（Contentment）。为了表示回向世间位圆满，成就喜足行（Practice of Contentment），摄取众多功德，寄托于一切宝殿。第六次在他化自在天宫（Paranirmitavasavartin Heaven）摩尼宝藏殿（Mani Jewel Treasury Palace）。为了表示十地（Ten Grounds）所证悟的真如（Tathata）并非自己所造作，又表示因地圆满，穷尽欲界顶端，证悟的智慧如摩尼宝珠般发出阿含光（Agama light），所以寄托于此殿。第七次重回普光法堂，表示此处所说的六位之法（Six Stages of Practice）依据之前的信等圆满摄取周遍穷尽。所以再次集会于此处。第八次重回普光法堂，表示此处所说的二千行法（Two Thousand Practices）也依据之前的信等圆满摄取周遍穷尽。