新華嚴經論 1.9

1.9

第三般若教為說空彰實為宗者，如來初為人天凡夫說二乘教，繫著理事俱實，不能離障。為說空教，破所執著故。《般若經》中說十八種法，世間三寶、四諦、三世等一切皆空，空亦空，廣如經說。此乃空却無明諸障等業，無明總盡、障業皆無，自性涅槃自然顯著，此為真有不空名宗。雖然為真有，所說教門多有成壞，故未可為圓。如《華嚴經》具實報相好莊嚴，能虛能實。當部之內、當品之中，十菩薩等上下自相綸貫，空有之法不獨孤行。又以普賢、文殊交參，理事相徹互相交映，一部之典品品相徹、句句相參，一部之中四十品經同入一言之內。十萬頌之齊麾，一成即一切成、一壞即一切壞，總以性齊時齊故。如上等齊，說法亦齊。如是齊故，如今成佛與三世佛齊成佛故、為無三世故、為無時故，不同此教成壞別時故因果前後。

Regarding the third, the Prajñā teaching taking expounding emptiness to reveal the real as its tradition: The Tathāgata initially expounded the two-vehicle teachings for humans, devas, and ordinary beings, who clung to principle and phenomena as both being real and could not leave behind obstructions. For their sake, he expounded the teaching of emptiness to break their attachments. In the Prajñā sūtras, eighteen kinds of dharmas are expounded: the worldly three jewels, the four truths, the three periods of time, and all else are empty; emptiness is also empty, as expounded at length in the sūtras. This empties out the karmas of ignorance and various obstructions; when ignorance is completely exhausted and obstructing karmas are all gone, the nirvāṇa of self-nature naturally becomes manifest; this is called the tradition of true existence and non-emptiness. Although it is true existence, the Dharma gates expounded still have much emergence and cessation, and therefore cannot yet be considered perfect. As for the Avataṃsaka Sūtra, it is fully endowed with the marks and signs of the true saṃbhogakāya; it can be empty and it can be real. Within this very text and within this very chapter, the ten bodhisattvas and others from top to bottom mutually thread together; the dharmas of emptiness and existence do not proceed in isolation. Furthermore, with Samantabhadra and Mañjuśrī interpenetrating, principle and phenomena thoroughly penetrating and mutually reflecting each other, in the scripture of the entire work, chapter penetrates chapter and sentence interpenetrates sentence; within the single work, all forty chapters of the sūtra enter together into a single phrase. With the simultaneous unfolding of the one hundred thousand verses, when one is established, all are established; when one is undone, all are undone; all because nature is equal and time is equal. Because equality is like that described above, the expounding of the Dharma is also equal. Because they are equal in this way, attaining buddhahood at present is equal to all buddhas of the three periods of time attaining buddhahood, because there are no three periods of time, and because there is no time; this is not like this [Prajñā] teaching, where emergence and cessation occur at different times, and cause and effect are before and after.