華嚴經明法品內立三寶章 1.65

1.65

Third, exhaustion of characteristics: contemplating that this dharma has already ceased in the past and has not yet arrived in the future, it therefore lacks an essence. The present cannot abide of itself, and therefore lacks an essence. Furthermore, contemplating that the preceding thought-moment has already perished, there is no coming; not reaching the posterior thought-moment, there is no going; because the immediate moment is rapid, it cannot abide. Therefore, the characteristics of this dharma are fully exhausted. Furthermore, contemplating subtly, the present dharma is not separated from the past and future, because apart from the beginning and the end there is no distinct essence; therefore, the various characteristics have never not been exhausted. Question: If that is so, does it make the present like that past and future, also devoid of essence and empty? Answer: It is precisely by taking the emptiness and non-existence like that of the past and future as the present nominal existence that this present existence is none other than true emptiness; for only that which does not obstruct nominal existence is nature-emptiness. Because it is the principle of dharmas, emptiness is not an annihilationist emptiness; therefore, it is simply said that this saṃsāric transmigrating dharma is precisely true emptiness, and not that nature-emptiness is found only by extinguishing this dharma. The sūtra says: 'All dharmas are ultimately empty, without the slightest characteristic.' Another sūtra says: 'Form is emptiness; it is not that form is extinguished to become empty.' This is what it means, which may be understood upon contemplation.