新華嚴經論 5.9

5.9

如說〈十地品〉時，何故不從兜率天次第而昇化樂，何故越化樂天而昇他化自在天？為明十地菩薩法門功德廣博，攝境超前不依次第。又明十地妙用無方、蘊功自在，說處亦須自在，同彼天稱，名為自在。又明十地菩薩以稱理體性，自體無心、自無心化、皆因眾生起大悲智。因他起化、故以彼天表德、是故於他化自在天而說十地。一明功高勝前故、須超次第。二表自在而化眾生故、於此天處而說十地。如普賢等覺位在第三禪，集八禪天眾，入佛華三昧，說百萬億偈。此之一會文廣，不可於世傳持。如是超間位，倍倍於前。佛華者，佛行也。入佛行三昧者，是普賢法界行也。

When the Chapter on the Ten Grounds is spoken, why does [the Tathāgata] not ascend successively from the Tuṣita heaven to [the heaven of] Creation of Delights (Nirmāṇarati), and why does he leap over the heaven of Creation of Delights and ascend to the heaven of Controlling Others' Emanations (Paranirmitavaśavartin)? This is to reveal that the dharma-gates and virtues of the bodhisattvas of the ten grounds are vast and extensive, and that their comprehension of states transcends what came before, without following a gradual sequence. It also reveals that the wondrous function of the ten grounds is unconstrained and their amassed virtues are sovereign; the place of expounding must likewise be sovereign, sharing the name of that heaven, called Sovereign (vaśavartin). Furthermore, it reveals that because the bodhisattvas of the ten grounds accord with the nature of the principle, their own essence is without intentional mind, and their transforming [others] is without intentional mind; yet all arises from their great compassion and wisdom on account of sentient beings. Because their transforming [others] arises dependent on others, that heaven is used to symbolize their virtue; therefore, the ten grounds are expounded in the heaven of Controlling Others' Emanations. First, to show that their merit is exalted and surpasses the preceding, they must transcend the sequence. Second, to symbolize their sovereign transformation of sentient beings, the ten grounds are expounded in this celestial realm. Just as in Samantabhadra's stage of virtual enlightenment in the third dhyāna, where the assembly of the eight dhyāna heavens is gathered, he enters the Buddha-Flower Samādhi and speaks a million billion gāthās. The text of this one assembly is vast and cannot be transmitted and preserved in this world. In this way, leaping over intermediate stages doubles and redoubles the preceding. 'Buddha-flower' means Buddha-practice. Entering the Buddha-practice samādhi is Samantabhadra's dharmadhātu practice.