新華嚴經論 3.45

3.45

第八時說《華嚴經》於剎那際通攝三世及十世同圓融教者，如經說云「入剎那際三昧，降神受生、八相成道、入涅槃，總不移時。」為依本性理智，本無時故，非權依本也，故名為入。非是本法性中而有出入三昧，以化儀軌則施方便言，不可隨言滯其化跡，令諸群品都無所歸，是故諸明人莫隨其言。言佛世尊一人入剎那際三昧，諸佛世尊常於法身智海，與眾生數等諸三昧門，應眾生見；本無出入，應如是知如來三昧出入之相。此經教門無始無終，是佛實報果德性相圓周，若求其頭尾長短，始終路絕。該括諸教諸行，世間境界一切行解，依本總作一時一際法門，本如是故。該彼三世諸時，為一際一剎那時故，猶如眾流皆歸海故。出此法外，別生情量，總是權門，非究竟說。如此法門，佛不出世亦無涅槃，為依本法，非情教故。依本法也，即無出入；依權學者，即說出世入般涅槃。從初發心十住之首，以三昧力頓印三界，三世一際、諸法一味、解脫涅槃常寂滅味，更無始終。因果一際、諸性一性、諸智一智、諸相一相、諸行一行，三世一念、一念三世，乃至十世，如是等法自在無礙。此經法門無始無終，名為常轉法輪。是故此經教門，依本安立以備大根，依本一際不立始終，為非虛妄見故。入一總得餘，為法界一際故，不同權學見未盡故。入餘總得一，為法界體無礙故，如圓珠無方、如明鏡頓照、如虛空無隔、如響無依、如影不礙，如化人所生故。此法門者，是該括始終一際圓滿無礙，無成無壞、無出無沒、常轉法輪。若人了得此法門者、佛智、自然智、無師智之所現前，為此法無出沒故，還以自然無出沒智而自能得之，非情計思量之所能得也。一切權教法門，總在其中一時而說，為諸權教不出法界無三世故，各依自見無量差殊。此一乘教是始成正覺時說，若依情是最初成佛時說，若依智是無始終說。

Eighth, the teaching expounding the Avataṃsaka Sūtra which at the limit of a kṣaṇa completely subsumes the three times and the ten times into identical, perfect fusion: As the sūtra states, 'Entering the samādhi of the limit of a kṣaṇa, descending in spirit, taking birth, fulfilling the eight phases of achieving the Way, and entering nirvāṇa, overall without shifting time.' This is because it relies on the principle-wisdom of original nature, where fundamentally there is no time; it is not provisionality relying on the origin, hence it is called 'entering.' It is not that within original dharma-nature there is entering and emerging from samādhi; these are expedient words applied in accordance with the rules of transformative teaching. One must not cling to his traces of transformation according to the words, causing all classes of beings to have nowhere to return. Therefore, wise persons must not follow those words. When it says the one person of the Buddha, the World-Honoured One, enters the samādhi of the limit of a kṣaṇa, the Buddhas, World-Honoured Ones, constantly in the wisdom-ocean of the dharmakāya, adapt to the sights of sentient beings through samādhi gates equal in number to sentient beings; fundamentally there is no emerging or entering. One should know the Tathāgata's marks of emerging and entering samādhi in this way. The doctrinal gate of this sūtra has neither beginning nor end; it is the perfect completeness of the nature and marks of the Buddha's true fruit-virtue of retribution. If one seeks its beginning and end, length and shortness, the path of beginning and end is severed. It embraces all teachings and all practices, all worldly realms, and all practices and understandings, fundamentally making them altogether the dharma-gate of a single time and a single limit, because fundamentally it is thus. It embraces those various times of the three times into the time of a single limit and a single kṣaṇa, just as many streams all return to the sea. Outside this dharma, giving rise to separate mental calculations is entirely provisional gates, not the ultimate exposition. In a dharma-gate such as this, the Buddha does not appear in the world, nor is there nirvāṇa, because it relies on the fundamental dharma and is not a teaching of sentiment. Because it relies on the fundamental dharma, there is no emerging or entering; relying on provisional learning, one speaks of appearing in the world and entering parinirvāṇa. From the initial generation of the mind at the head of the ten abodes, through the power of samādhi it suddenly seals the three realms: the three times are of a single limit, all dharmas of a single flavor, liberation and nirvāṇa of the flavor of constant quiescence, with no further beginning or end. Cause and effect are of a single limit, all natures are of a single nature, all wisdoms of a single wisdom, all marks of a single mark, all practices of a single practice; the three times are in a single thought-moment, a single thought-moment is in the three times, and so forth up to the ten times—such dharmas are unobstructed and sovereign. The dharma-gate of this sūtra has neither beginning nor end; it is called the constantly turning wheel of the Dharma. Therefore, the doctrinal gate of this sūtra is established relying on the origin to provide for those of great capacity; relying on the single limit of the origin, it establishes neither beginning nor end, because it is not an erroneous view. Entering one, one completely attains the rest, because the dharmadhātu is of a single limit, unlike provisional learners whose views are not yet exhausted. Entering the rest, one completely attains the one, because the essence of the dharmadhātu is unobstructed—like a round pearl having no fixed direction, like a bright mirror illuminating suddenly, like empty space without barrier, like an echo having no reliance, like a shadow presenting no obstruction, because they are born like phantom persons. This dharma-gate embraces beginning and end into a single limit, perfectly complete and unobstructed, without creation or destruction, without emerging or sinking, constantly turning the wheel of the Dharma. If a person thoroughly realizes this dharma-gate, the Buddha-wisdom, spontaneous wisdom, and unlearned wisdom become manifest before them; because this dharma has no emerging or sinking, one also is naturally able to attain it through the spontaneous wisdom that has no emerging or sinking, and it cannot be attained through emotional reckoning or calculation. The dharma-gates of all provisional teachings are entirely expounded within it at one time, because all provisional teachings do not go beyond the dharmadhātu's absence of the three times; each conforms to their own view, with immeasurable differences. This One Vehicle teaching was expounded when he first achieved right awakening; if according to sentiment, it was expounded when he first achieved buddhahood, but if according to wisdom, it is expounded without beginning or end.