新華嚴經論 3.45

3.45

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.