新華嚴經論 6.18

6.18

第二成佛時別者，如權教中，佛生之後，即以逾城出家，菩提樹下成等正覺時，以之為時。如毘盧遮那佛，即實不如是。如來安立化相，為度三乘眾生，應見如是出家成佛。如《華嚴》中實法界海即不如是。如《法華經》云「吾從成佛以來，經無量阿僧祇劫。」此即是迴彼三乘人就實而論。此毘盧遮那佛，依本法界成大菩提，還依本法界，無始無終、不出不沒、無成無壞、無有時分。此經云「如來不出世，亦無有涅槃。」此為實說。又頂著華冠，本非出家，都無八相之事。若有人能知如來不出不沒、不成不壞，即知如來常住在世、常轉法輪，即是毘盧遮那出興於世。又從兜率天下、降神入母胎、轉法輪、入涅槃，不出一剎那際。彼天猶未下母胎，猶未出此，已入涅槃，一切事總畢。

Second, regarding the difference in the time of attaining buddhahood: In the provisional teachings, after the Buddha was born, the time when he leapt over the city walls to go forth from the household life and attained equal, correct awakening beneath the bodhi tree is taken as the time. In the case of Vairocana Buddha, the reality is not like this. The Tathāgata established transformed marks so that, in order to cross over sentient beings of the three vehicles, they should see such going forth and attaining buddhahood. In the real dharmadhātu ocean of the Avataṃsaka, it is not like this. As the Saddharmapuṇḍarīka Sūtra says: 'Since I attained buddhahood, immeasurable asaṃkhyeya kalpas have passed.' This is turning those people of the three vehicles toward the ultimate to speak of it. This Vairocana Buddha, relying on the original dharmadhātu, attains great bodhi and remains reliant on the original dharmadhātu: without beginning and without end, neither emerging nor submerging, neither formed nor destroyed, without temporal distinctions. This sūtra says: 'The Tathāgata does not appear in the world, nor does he enter nirvāṇa.' This is the ultimate explanation. Furthermore, wearing a flower crown upon his head, fundamentally he did not go forth from the household life, and there are entirely no matters of the eight marks. If one can know that the Tathāgata neither emerges nor submerges, is neither formed nor destroyed, then one knows that the Tathāgata constantly abides in the world and constantly turns the wheel of the Dharma; this is Vairocana's appearance in the world. Furthermore, descending from Tuṣita Heaven, sending down his spirit into his mother's womb, turning the wheel of the Dharma, and entering nirvāṇa do not exceed the boundary of a single instant (kṣaṇa). Before he has even descended from that heaven, before he has even emerged from the mother's womb, here he has already entered nirvāṇa, and all matters are entirely completed.