新華嚴經論 12.39

12.39

二釋品來意者，明普賢菩薩常在三昧，淨亂總真。然教化眾生故、成法則故、答所問疑故、為善簡擇諸三昧出入同異相故，為善簡擇眾生業海果報、佛行業海果報，故須入定。從定起已，說〈世界成就品〉、〈華藏世界品〉、〈毘盧遮那品〉答前所問，故此品須來。意明初入法，須加定業以顯真門；後〈十定品〉中，明十地真智已終，智隨一切眾生想念，應根接物，方是修道者。應如是知。

Second, as for explaining the reason for the chapter's occurrence: it clarifies that Bodhisattva Samantabhadra is constantly in samādhi, wherein both purity and distraction are entirely true reality. However, for the sake of transforming sentient beings, establishing the model, answering questions and resolving doubts, skillfully distinguishing the marks of entering, exiting, sameness, and difference among all samādhis, and skillfully distinguishing the ocean of sentient beings' karmas and retributions as well as the ocean of Buddhas' practices, karmas, and retributions, he must enter samādhi. Having arisen from samādhi, he speaks the "Chapter on the Formation of the World", "Chapter on the Flower Treasury World", and "Chapter on Vairocana" to answer the previous questions; therefore, this chapter must occur. The intention is to make clear that upon first entering the Dharma, one must add the practice of meditative stabilization to reveal the gate of true reality; later, in the "Chapter on the Ten Concentrations", it makes clear that when the true wisdom of the ten grounds is completed, wisdom accords with all conceptual thoughts of sentient beings, responding to their capacities and guiding beings—only this is a cultivator of the Path. One should know it thus.