新華嚴經論 29.30

29.30

三何故此處三會重重者，明信心及定體并〈離世間品〉，普賢常行此等三事，總是如來普光明智一體因果，并普賢菩薩佛果後恒行，總是普光明一箇智用，始終因果、時日歲月總無時體。以此三會重重，總一時有也，非是如世情所見去已更來故。如是三會重重、一時一會，有此三種之法事故，或以三世遠近劫作九世相入重重不礙故。為不離普光明之智，無始無終無不印故、無終不徹故，三世劫海總一時故，五位因果亦不出此之定體也。

3. Regarding why there are repeated assemblies three times at this place: It clarifies that the mind of faith, the essence of samādhi, and the "Chapter on Leaving the World", together with Samantabhadra's constant practice—these three matters are altogether the cause and effect of the single essence of the Tathāgata's universal light wisdom, as well as the constant practice of Samantabhadra Bodhisattva subsequent to the Buddha-fruition. They are entirely the single function of universal light wisdom; throughout its cause and effect from beginning to end, its times, days, months, and years possess no temporal substance. Because these three assemblies are repeated, they all exist in a single instant; it is not as worldly sentiments perceive, where one departs and then comes again. Because these three assemblies are repeated, occurring in a single instant and a single assembly, there are these three kinds of Dharma affairs; or, by taking the distant and near kalpas of the three periods of time to form the nine periods of time, they interpenetrate repetitively without obstruction. Because they do not depart from the wisdom of universal light, having neither beginning nor end, there is nothing it does not seal, and no end it does not penetrate; because the sea of kalpas of the three periods of time is entirely a single instant, the causes and effects of the five stages also do not exceed this essence of samādhi.