大方廣佛華嚴經疏 45.3

45.3

初明來意，先辨會來。會來有二：一約圓融，謂前明普門中所具差別正位，故寄歷人天；今明位後德用不離普門，是則會別入普有此會來，重會普光意在斯矣。等妙二位，全同如來普光明智故。二約次第，前明十地，今顯等妙二覺故來。以極果由於始信，故重會普光。謂前依本不動智體起差別之位，今位極成果不離本智之因。後出現因果，因是果中之因，得果不捨因故；果是果中之果，大用無涯故。二品來者，為答第二會中十定問故。

First, to explain the reason for its occurrence: first distinguish the sequence of the assemblies. The sequence of assemblies has two [aspects]: First, in terms of perfect interpenetration: the previously explained distinct, primary stations contained within the universal gate were conventionally assigned through human and celestial realms; now, explaining that the virtuous functions after the stations do not depart from the universal gate, this assembly comes about by merging the distinct into the universal. The intention of re-convening at the Hall of Universal Light lies precisely here. The two stations of equal and wondrous [enlightenment] are entirely identical with the Tathāgata's wisdom of universal light. Second, in terms of sequence: the previous [assembly] explained the ten stages, and the present reveals the two awakenings of equal and wondrous [enlightenment], hence its occurrence. Because the ultimate fruit stems from initial faith, there is a re-convening at the Hall of Universal Light. That is, previously, based on the essence of the fundamentally immovable wisdom, distinct stations were generated; now, the stations reach the ultimate to accomplish the fruit without departing from the cause of fundamental wisdom. In the subsequent emergence of cause and fruit: cause is the cause within the fruit, because attaining the fruit does not abandon the cause; fruit is the fruit within the fruit, because its great function is boundless. Second, regarding the reason for the occurrence of the chapter: it is to answer the question on the ten concentrations in the second assembly.