新華嚴經論 5.9

5.9

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.