English
English version Because of attaining Bodhi (Enlightenment), the Buddha does not arbitrarily change the Dharma (teachings) he speaks. This clarifies that what is spoken aligns with what is attained, and it is not altered to cater to different capacities of beings, like the teachings at Deer Park. Second, relying on the perfectly integrated Lotus Treasury World (Lotus Matrix Realm) indicates that the Dharma spoken is complete and supremely excellent, like a lotus flower blooming. Third, relying on the place of the overlapping net of Indra (Indra's Net) indicates that the Dharma spoken is also infinitely layered, like the *Inconceivable Liberation Sutra*. These nine assemblies now encompass all three meanings, with the coarse and subtle perfectly integrated without obstruction. To suit different capacities of beings, the Buddha held nine separate Dharma assemblies. What are these nine? The first assembly was in Magadha (Magadha, meaning 'Non-harming Country') under the Bodhi tree (Bodhi tree, the tree of enlightenment) at the Bodhi-mandala (Bodhi-mandala, the place of enlightenment), to represent the endless merits of the Buddha-fruit. Therefore, it relies on the place of attaining the fruit to indicate this. The second assembly was in the Universal Light Dharma Hall (Universal Light Dharma Hall) in Magadha. Tradition in the Western Regions says that this hall is about two or three *li* southeast of the Bodhi tree, within the bend of the Nairanjana River (Nairanjana River), built by the Nagas (Nagas) for the Buddha. The Tathagata (Thus Come One) emitted light of auspicious marks (light of auspicious marks) from within it, illuminating the ten directions and boundless worlds, hence it is called the Universal Light Hall. This represents that the spoken faith and practice (faith and practice) are universally pervasive, sheltering beginners. The third assembly was in the Wonderfully Victorious Palace (Wonderfully Victorious Palace) in Indra's palace (Indra's palace) atop Mount Sumeru (Mount Sumeru). Sumeru, correctly transliterated as Sumeru (Sumeru), means Wonderfully High. Made of the four treasures, hence it is called Wonderful. Towering above all mountains, hence it is also called High. This represents that the Ten Abodes (Ten Abodes) spoken here do not regress, reaching to the top of the mountain, surpassing ordinary beings and the Small Vehicle, relying on this magnificent palace. The fourth assembly was in the Jewel-adorned Palace (Jewel-adorned Palace) in Yama Heaven (Yama Heaven). Yama means time, as mentioned earlier. To represent that the Ten Practices (Ten Practices) are continuously cultivated with time, and supreme merits are constantly adorned, hence it relies on this palace. The fifth assembly was in the All-Jewel-adorned Palace (All-Jewel-adorned Palace) in Tushita Heaven (Tushita Heaven). Tushita means Contentment (Contentment). To represent that the position of dedicating merit to the world is complete, accomplishing the Practice of Contentment (Practice of Contentment), gathering many merits, relying on the All-Jewel Palace. The sixth assembly was in the Mani Jewel Treasury Palace (Mani Jewel Treasury Palace) in Paranirmitavasavartin Heaven (Paranirmitavasavartin Heaven). To represent that the Suchness (Tathata) realized by the Ten Grounds (Ten Grounds) is not self-created, and also to represent that the causal ground is complete, reaching the top of the Desire Realm, the wisdom realized is like a Mani jewel emitting Agama light (Agama light), hence it relies on this palace. The seventh assembly returned to the Universal Light Dharma Hall, representing that the Dharma of the Six Stages of Practice (Six Stages of Practice) spoken here relies on the previous faith, etc., to completely encompass and exhaust. Therefore, it assembled again at this place. The eighth assembly returned to the Universal Light Dharma Hall, representing that the Two Thousand Practices (Two Thousand Practices) spoken here also rely on the previous faith, etc., to completely encompass and exhaust. --------------------------------------------------------------------------------
Chinese
。是故重会于此处也。第九会在舍卫国祇树给孤独园重阁讲堂。为表所显法界法门当体希奇功用济物。用依体起似阁重成仍托斯处也。 问曰。晋朝经唯有八会何故唐经有九会耶。 答曰。觉贤三藏不得十定品梵本。终不知说十明品等十品处。由此十品入于第六他化自在天会。是故唯八会耳。喜学三藏得十定品即分明知十地品是他化天会。十定等十一品是普光重会。故开为九会耳。十定品首云尔时世尊在摩竭提国阿兰若法菩提场中始成正觉。于普光明殿入刹那际诸佛三昧。以一切智自神通力现如来身清净无碍。如此广叹佛菩萨德及列名号。谓普眼菩萨摩诃萨等。 问曰。卢舍那佛说华严处遍法界者如忉利天说十住时夜摩等处亦说十住不耶。若彼不说则说不遍。若彼亦说何故经中唯云忉利说住夜摩说行等耶。 答曰。此说十住忉利天处既遍十方一切尘道。是故夜摩等处皆有忉利。即于如此遍夜摩等忉利天处说十住法。是故忉利无不普遍仍非夜摩。夜摩等处说十行等皆亦遍于忉利等处仍非忉利。如是准知。 问曰。何须重会。复人间有三处何故唯重普光耶。 答曰。普光是起信之首历位至于他化。今明位中之行。行修从首理宜会此。但以位相约事寄会升沉。行就理玄一位顿摄。故唯 现代汉语译本：因此，（佛陀）才在此处再次集会。第九次集会在舍卫国（Śrāvastī）祇树给孤独园（Jetavana-anāthapindika-ārāma）的重阁讲堂举行，为了表明所显现的法界（Dharmadhātu）法门，其当体具有希奇的功用，能够济度众生。这是因为（佛陀）的功用依体而起，就像楼阁重叠而成，所以仍然依托于这个地方。 问：晋朝翻译的经典只有八会，为什么唐朝翻译的经典有九会呢？ 答：觉贤三藏（Buddhābhadra）没有得到《十定品》（Samādhinirdeśa）的梵文本，始终不知道在哪里宣说《十明品》（Daśajñāna）等十品。因此，这十品被归入第六会，即他化自在天（Paranirmitavaśavartin）会，所以只有八会。喜学三藏（Śikshānanda）得到《十定品》后，就清楚地知道《十地品》（Daśabhūmika）是他化天会所说，而《十定品》等十一品是普光殿（Pūrvadyuti）的重会，所以才分为九会。《十定品》的开头说：‘当时，世尊在摩竭提国（Magadha）阿兰若法（āraṇyaka）菩提场中，刚刚成就正觉，于普光明殿（Pūrvadyuti）进入刹那际诸佛三昧（kṣaṇāntara-buddha-samādhi），以一切智（sarvajñāna）的自神通力，显现如来身（Tathāgata-kāya），清净无碍。’如此广泛地赞叹佛菩萨的功德，并列出名号，如普眼菩萨摩诃萨（Samantākṣu-buddha-mahāsattva）等。 问：卢舍那佛（Locana Buddha）宣说《华严经》（Avataṃsaka Sūtra）的处所遍及法界，那么在忉利天（Trāyastriṃśa）宣说《十住品》（Daśabhūmika）时，夜摩天（Yāmadeva）等处所也宣说《十住品》吗？如果他们没有宣说，那么就不能说是遍及。如果他们也宣说，为什么经典中只说在忉利天宣说《十住品》，在夜摩天宣说《十行品》（Daśacaryā）等呢？ 答：在此宣说《十住品》的忉利天处所，既然遍及十方一切尘道，所以夜摩天等处所都有忉利天。就在如此遍及夜摩天等的忉利天处所宣说《十住品》。因此，忉利天没有不普遍的，但仍然不是夜摩天。在夜摩天等处所宣说《十行品》等，也都遍及忉利天等处所，但仍然不是忉利天。可以这样类推得知。 问：为什么需要重会？而且人间有三处，为什么只重会普光殿呢？ 答：普光殿是发起信心之首，经历各个位次到达他化天。现在阐明位中的修行，修行从最初开始，理应在此集会。但是因为位次与事相有关，所以集会的地方有升沉。修行成就，与理相合，一位就能顿然摄尽一切，所以只重会普光殿。
English
English version: Therefore, (the Buddha) convened again at this place. The ninth assembly was held in the double-storied lecture hall of Jetavana-anāthapindika-ārāma (Jetavana-anāthapindika-ārāma) in Śrāvastī (Śrāvastī), in order to express the Dharmadhātu (Dharmadhātu) Dharma-gate that is revealed, which inherently possesses rare and wonderful functions to benefit beings. This is because (the Buddha's) functions arise from the essence, just like a multi-storied pavilion, so it still relies on this place. Question: The scriptures translated in the Jin dynasty only have eight assemblies, why do the scriptures translated in the Tang dynasty have nine assemblies? Answer: The Tripiṭaka master Buddhābhadra (Buddhābhadra) did not obtain the Sanskrit text of the Samādhinirdeśa (Samādhinirdeśa), and never knew where to expound the Daśajñāna (Daśajñāna) and other ten chapters. Therefore, these ten chapters were included in the sixth assembly, the Paranirmitavaśavartin (Paranirmitavaśavartin) heaven assembly, so there were only eight assemblies. The Tripiṭaka master Śikshānanda (Śikshānanda), after obtaining the Samādhinirdeśa, clearly knew that the Daśabhūmika (Daśabhūmika) was spoken in the Paranirmitavaśavartin heaven assembly, and the Samādhinirdeśa and other eleven chapters were the reconvened assembly in the Pūrvadyuti (Pūrvadyuti) palace, so it was divided into nine assemblies. The beginning of the Samādhinirdeśa says: 'At that time, the World-Honored One, in the āraṇyaka (āraṇyaka) Bodhi-field in Magadha (Magadha), had just attained perfect enlightenment, and in the Pūrvadyuti palace, entered the kṣaṇāntara-buddha-samādhi (kṣaṇāntara-buddha-samādhi), using the self-supernatural power of sarvajñāna (sarvajñāna), manifested the Tathāgata-kāya (Tathāgata-kāya), pure and unobstructed.' It extensively praises the virtues of the Buddhas and Bodhisattvas, and lists names such as Samantākṣu-buddha-mahāsattva (Samantākṣu-buddha-mahāsattva). Question: The place where Locana Buddha (Locana Buddha) expounded the Avataṃsaka Sūtra (Avataṃsaka Sūtra) pervades the Dharmadhātu, so when the Daśabhūmika (Daśabhūmika) was expounded in the Trāyastriṃśa (Trāyastriṃśa) heaven, were the Daśabhūmika also expounded in the Yāmadeva (Yāmadeva) and other places? If they were not expounded, then it cannot be said to be pervasive. If they were also expounded, why do the scriptures only say that the Daśabhūmika was expounded in the Trāyastriṃśa heaven, and the Daśacaryā (Daśacaryā) was expounded in the Yāmadeva heaven, etc.? Answer: The Trāyastriṃśa heaven where the Daśabhūmika is expounded here pervades all the dust realms in the ten directions, so the Yāmadeva and other places all have the Trāyastriṃśa heaven. The Daśabhūmika is expounded in the Trāyastriṃśa heaven that pervades the Yāmadeva and other places. Therefore, the Trāyastriṃśa heaven is universally present, but it is still not the Yāmadeva heaven. The Daśacaryā and other teachings expounded in the Yāmadeva and other places also pervade the Trāyastriṃśa and other places, but they are still not the Trāyastriṃśa heaven. This can be inferred. Question: Why is it necessary to reconvene? Moreover, there are three places in the human realm, why only reconvene in the Pūrvadyuti palace? Answer: The Pūrvadyuti palace is the beginning of arousing faith, and it goes through various stages to reach the Paranirmitavaśavartin heaven. Now, it clarifies the practice within the stages. Since practice begins from the beginning, it is appropriate to convene here. However, because the stages are related to phenomena, the places of assembly have ascents and descents. When practice is accomplished and aligns with the principle, one stage can suddenly encompass everything, so only the Pūrvadyuti palace is reconvened. -------------------------------------------------------------------------------- 会此处。
Chinese
问曰。第二会历后忉利等四处复来普光可名重会。今七八二会中间不曾暂起复来何名重会耶。 答曰。重会之名通于多种。谓时处人法皆有重义。前约处明此据法说。谓前六会同显生解因果。今重辨彼解所成行。故名重会。颂中举本不论其末。是故唯说佛为主会。不说菩萨求法之会理亦可说。如善财童子于觉城东沙罗林大塔庙处文殊师利初为诸大众及善财童子一会说法。如是次第乃至末后普贤菩萨于金刚藏道场所为于大众及善财等现法界身云之法为末后第五十四会。是故通前总六十三会。此据一方说若论结通十方世界是则尘数虚空法界等诸会处也。 问曰。善财童子求法初位住何位求耶。 答曰。案新罗元晓法师华严关脉义云。初得见文殊者明善财之信心始位。乃至最后不见者明善财之智满位等。依此明知住十信初位方求法也。已说九会诸会法门其相云何。颂曰。 初会十世界 二会十佛国 三会十住位 四会十行位 五会十回向 六会十地行 七会等妙位 八会二千行 九会法界境 是九会法门 释曰。颂中初九句正颂九法门。最后一句总结前九。除第五会余会法门或有通别或有广略。然今颂中举通摄别略广互摄。至后当知第一会宗通明十种世界 现代汉语译本： 问：第二次集会在忉利天（Trayastrimsa，欲界六天之一）等四处再次显现普光，可以称之为重会。但第七、第八次集会和第二次集会之间，不曾有片刻停止，再次显现又如何称之为重会呢？ 答：重会之名涵盖多种含义。所谓时、处、人、法，皆有重叠之义。前面是就处所而言，此处则就法而言。前面六次集会共同阐明生解的因果，现在重新辨析由那些理解所成就的修行，所以称之为重会。颂文之中只举根本，不论枝末，因此只说佛陀是集会的主持者。不说菩萨求法的集会，道理上也是可以说的。例如善财童子在觉城东沙罗林大塔庙处，文殊师利菩萨最初为诸大众及善财童子说法，是一次集会。像这样次第进行，乃至最后普贤菩萨在金刚藏道场所，为大众及善财童子等示现法界身云之法，是最后第五十四次集会。所以，连同前面的，总共有六十三次集会。这是就一方世界而言，如果总括十方世界，那么集会之处就如尘沙之数，遍布虚空法界。 问：善财童子求法之初，处于什么位阶？ 答：根据新罗元晓法师的《华严关脉义》所说，初次见到文殊菩萨，表明善财童子的信心始于初位；乃至最后不再见到文殊菩萨，表明善财童子的智慧圆满。依此可知，善财童子是安住于十信位的初位才开始求法的。已经说了九次集会的诸种法门，它们的相状如何呢？颂文说： 初会十世界，二会十佛国，三会十住位，四会十行位，五会十回向，六会十地行，七会等妙位，八会二千行，九会法界境，是九会法门。 解释：颂文中的前九句，正是颂扬九种法门。最后一句总结前面的九种法门。除了第五次集会，其余集会的法门或者有共通之处，或者有差别之处，或者有广义之处，或者有简略之处。然而，现在的颂文是举其共通之处，涵盖其差别之处，以简略涵盖广义，相互涵盖。到后面自然会明白。第一次集会主要阐明十种世界。