大方廣佛華嚴經疏 4.13

4.13

第二標主時處者，即三成就：言一時者，時成就也。時者，亦隨世假立時分。一者揀異餘時，如來說經時有無量，不能別舉，一言略周，故云一時。如《涅槃》云「一時佛在恒河岸」等，即法王啟運嘉會之時也。亦可機教一時，謂上言如是言雖當理，若不會時亦為虛唱。今明物機感聖、聖能垂應，凡聖道交不失良機，故云一時。佛者，主成就也。具云勃陀，此云覺者，謂自他覺滿之者。雖具十號，佛義包含，故偏明之，義見題中。三「在摩竭」下，處成就也。真身無在而無不在，故次辯之。摩竭提國者，通舉說處。此云無毒害，以國法無刑戮故，表能化法。或云遍聰慧，聰慧之人遍其國故，表所化機。阿蘭若法者，別舉說場也。阿蘭若者，此云無諠諍，即事靜也。法者，所證真理，二障業苦諠雜斯盡也。事理俱寂，故加法言。菩提場者，菩提云覺，即能證大智圓明究竟也。場者，證菩提之處也。然事處即天地之中，王舍城之西二百里，金剛座上。約法則萬行皆是道場，理智相會之所故。為表所說如所證，故不移其處說之。若圓融時處等，並如前說。

Second, indicating the master, time, and place: these are three fulfillments. Stating "At one time" is the fulfillment of time. Time is also a provisional designation of temporal duration established in conformity with the world. First, it distinguishes this from other times: the times when the Tathāgata preached the sūtras are measureless and cannot be listed individually; a single phrase covers them broadly, hence it is said "At one time". As the *Mahāparinirvāṇa-sūtra* says, "At one time, the Buddha was on the bank of the Ganges River" and so forth; this is the time when the King of the Dharma initiated the turning [of the wheel] and held the auspicious gathering. It can also mean that the capacity and teaching were of one time: that is, although the word "Thus" above conforms to principle, if it does not meet the time, it would also be a hollow cry. Now, it clarifies that the capacity of living beings stimulated the Sage, and the Sage was able to extend the response; the communion of ordinary beings and the Sage did not miss the opportune moment, hence it is said "At one time". "Buddha" is the fulfillment of the master. Fully stated as *Buddha*, translated here as "Awakened One", meaning one whose awakening of self and others is complete. Although possessing the ten epithets, the meaning of "Buddha" encompasses them, so it is specifically specified here; its meaning was seen in the title. Third, from "in Magadha" onward is the fulfillment of place. The true body has no location and yet is nowhere absent; hence it is analyzed next. Magadha Country generally adduces the place of preaching. It is translated here as "Without Harm", because the laws of the country have no corporal punishment or execution, symbolizing the teaching that is able to transform. Or it is said to mean "All-Wise", because wise people fill its realm, symbolizing the capacities to be transformed. "The dharma of the araṇya" specifically adduces the preaching site. *Araṇya* is translated here as "without clamour or dispute", which is phenomenal stillness. *Dharma* is the true principle realized, wherein the clamour and tumult of the two obstacles, karma, and suffering are entirely extinguished. Because phenomena and principle are both tranquil, the word "dharma" is added. "The place of bodhi": *bodhi* means awakening, which is the great wisdom, perfectly luminous and ultimate, that can realize [it]. "Place" is the place where bodhi was realized. In terms of the phenomenal place, it is the center of heaven and earth, two hundred li west of Rājagṛha, upon the vajrāsana. Regarding principle, the myriad practices are all the place of awakening (bodhimaṇḍa), because it is where principle and wisdom meet. To symbolize that what is expounded is like what is realized, it was expounded without moving from that place. The perfect interpenetration of time and place, and so forth, are all as expounded before.