新華嚴經論 32.9

32.9

三釋敘致始成正覺之所由者，何故品初敘其始成佛之時及處，何意？經云「爾時世尊在摩竭提國阿蘭若法菩提場中普光明殿乃至妙悟已滿」者，意明此〈十定〉及〈離世間品〉等五位進修始終，皆以此普賢行體為昇進故。又四十品意謂雖別，總不離普光明智十定之體，一時同說、無前後際，十方同然。以此昇天，但云不離菩提場普光明殿。如說〈十定品〉一會說十一品經，在於十定初，亦同此品如前敘致，還云「爾時世尊在摩竭提國乃至妙悟已滿」，以明〈十定品〉以定無前後普收一部經之始末及三世故。此〈離世間品〉以其二千法門普賢行體、成佛因果，普收前後及三世常然之道，故以敘之。明總是初成正覺時一時以普光明智，人間天上及十方世界一時頓印無有前後，圓鏡頓照諸境。為此教頓為大心眾生頓舉智境，非如少解者情識所知故。成佛亦一念成，說教亦一念說，但約智體，非三世時分歲月情量所收故。

Third, explaining the cause for narrating the initial attainment of right enlightenment: Why does the beginning of the chapter narrate the time and place of the initial attainment of Buddhahood? What is the intention? When the sūtra says, "At that time, the World-Honoured One was in the kingdom of Magadha, in the Universal Light Hall in the aranya bodhimaṇḍa of the Dharma... up to... his wondrous awakening was already fulfilled," the intention is to clarify that the progression from beginning to end through the five stages—in the "Ten Concentrations" and "Leaving the World" chapters and so forth—all takes this substance of Samantabhadra's practice as its progression. Furthermore, although the intentions of the forty chapters are distinct, taken as a whole they do not depart from the substance of the ten concentrations of universal light wisdom, being preached simultaneously at once without prior or subsequent boundaries, identical throughout the ten directions. When ascending to heaven through this, it is merely said that he does not depart from the Universal Light Hall of the bodhimaṇḍa. Just as when the chapter "Ten Concentrations" was preached in one assembly consisting of eleven chapters of sūtra, at the beginning of the ten concentrations, it also opened with the narration as in this chapter, repeating, "At that time, the World-Honoured One was in the kingdom of Magadha... up to... his wondrous awakening was already fulfilled," in order to clarify that the "Ten Concentrations" chapter, through concentration having no prior or subsequent, universally encompasses the beginning and end of the entire sūtra and the three times. Because this "Chapter on Leaving the World," with its two thousand teachings, the substance of Samantabhadra's practice, and the cause and effect of attaining Buddhahood, universally encompasses the prior and subsequent and the eternal path of the three times, it is narrated thus. It clarifies that all of this occurred at the time of first attaining right enlightenment, when all at once, with universal light wisdom, in the human realm, in the heavens, and in the worlds of the ten directions, it was suddenly sealed everywhere at once without prior or subsequent, just as a round mirror suddenly illuminates all objects at once. For this reason, this teaching suddenly presents the sphere of wisdom for sentient beings of great mind, which is not what can be known by the sensory consciousness of those of lesser understanding. Attaining Buddhahood is also accomplished in a single thought; preaching the teaching is also preached in a single thought; it is discussed solely in terms of the substance of wisdom, not being contained within the emotional reckonings of periods, months, and years across the three times.