大方廣佛華嚴經疏 31.3

31.3

初來意者，為答普光十地問故。夫功不虛設，終必有歸。前明解導行願，賢位因終；今明智冥真如，聖位果立，故有此會來也。前是教道，此是證道。教為證因，證即證前三心之教。故無性《攝論》云「此聞熏習雖是有漏，而是出世心種子性。」即斯義也。然會來即是品來，一會之中唯一品故，故釋名、宗趣亦品會無差。晉經此會有十一品，則名等皆別。

First, regarding the reason for its coming: it is to answer the question on the ten stages [posed in the Hall of] Universal Light. Truly, effort is not spent in vain; in the end it must have a culmination. Previously, understanding guided practice and vows, concluding the causes of the station of the worthy; now wisdom is united with tathatā, establishing the fruits of the station of the noble; hence this assembly comes. The previous was the path of teaching; this is the path of realization. Teaching is the cause for realization; realization is realizing the teaching of the three minds previously. Therefore, the *Mahāyānasaṃgraha-bhāṣya* by Asvabhāva says: "Although this permeation of hearing is tainted, it is of the nature of the seed of the supramundane mind." This is precisely the meaning. Moreover, the coming of the assembly is the coming of the chapter, because within this one assembly there is only one chapter; therefore, in explaining the name and central aim, chapter and assembly are not different. In the Jin translation of the sūtra, this assembly has eleven chapters, so their names and so forth are all distinct.