新華嚴經論 3.58

3.58

Seventh, in the Paranirmitavaśavartin Heaven, he emitted the fruit-virtue radiance from the ūrṇā between his eyebrows and taught the stage of the ten grounds, because the cause-and-effect stages of the bodhisattvas of the ten grounds have come to an end. It is also like this heaven, where transformations arise in reliance on others, with no transformations of one's own mind. This symbolizes that bodhisattvas of the ten grounds teach and transform solely in response to the needs of sentient beings, without having any karmic transformations of their own. Furthermore, at the boundary of the desire realm, there is no desire. It also corresponds to the teachings of the four dhyānas and transcendence of the three realms, being distinct from the Hīnayāna cultivation that produces nirvāṇa to escape the defilements of the three realms, and also distinct from the provisional teaching's bodhisattvas who attain the ten grounds in the fourth dhyāna. Moreover, ascending past the Nirmāṇarati Heaven directly from the Tuṣita Heaven to the Paranirmitavaśavartin Heaven symbolizes that the teachings of the stage of the ten grounds pervade the dharmadhātu, requiring no fixed sequence. The higher realms of the four dhyānas are also present in that assembly, for they arrive without coming, reach there without going, and see without moving. All heavens above and below reside within it; the worlds of the ten directions are entirely within a single pore. It is only to symbolize the teaching that there are such gradations; in reality there is neither above nor below, neither this nor that, neither going nor coming. The assembly of the eleventh ground, the Samantabhadra-Buddha-Flower Samādhi, is taught in the third dhyāna heaven, but the incoming text was incomplete.