華嚴一乘教義分齊章 4.58

4.58

第二、教興意者，此教為顯一乘圓教法界緣起，無盡圓融，自在相即，無礙鎔融，乃至因陀羅無窮理事等，此義現前，一切惑障一斷一切斷，得九世十世惑滅；行德即一成一切成；理性即一顯一切顯。並普別具足，始終皆齊，初發心時便成正覺。良由如是法界緣起，六相鎔融，因果同時，相即自在，具足逆順。因即普賢解行及以證入，果即十佛境界所顯無窮，廣如《華嚴經》說。

Second, as for the intent behind the arising of the teaching: this teaching arises to manifest the dependent origination of the dharmadhātu of the perfect teaching of the One Vehicle—inexhaustibly harmonious, sovereignly identical, unobstructedly fused, and reaching as far as Indra's net of endless principles and phenomena, and so forth. When this meaning manifests before one, when all afflictive obscurations are severed once, all are severed, attaining the eradication of the defilements of the nine times and ten times; as for the virtues of practice, when one is accomplished, all are accomplished; as for the nature of principle, when one is revealed, all are revealed. Universal and particular are fully endowed, beginning and end are completely equal, and at the time of initial resolve one immediately attains true awakening. This is truly because the dependent origination of the dharmadhātu is fused in the six characteristics, cause and fruition are simultaneous, mutual identity is sovereign, and conformity and opposition are complete. Cause is the understanding, practice, and realization of Samantabhadra; fruition is the endlessness manifested by the realm of the ten buddhas, expounded extensively in the Avataṃsaka-sūtra.