止觀輔行傳弘決 1.65

1.65

次重引《華嚴》以結前者，高山在初，雖初見日不及餘地，未曰通方，是故雖頓而棄小行。幽谷蒙照勝隱高崖，不及平川，未名普益，故不記莂但獲偏真。谷者，山川之幽邃也。次「上來」去，結歎也。此約九世以歎真法，是故三世皆重言如：此等法名為佛師。《華嚴》三十一云「佛子！有十種三世，謂過去說過去、過去說未來、過去說現在；未來說過去、未來說現在、未來說無盡；現在說過去、現在說未來、說現在平等、現在說三世平等。能說此十，則能說於一切三世。」彼《華嚴經》為成十句，故於九外更加平等。故《大瓔珞》俱翼天子問佛：「三世皆有諸佛不？」佛言：「汝為問何等三世？過去耶？現在耶？未來耶？」此亦九世意也。無始皆為過去，過去所攝，故云無萌。穀芽初啟曰萌，豆等初啟曰句。「當知止觀」去，總結說也。理性四德即佛師也，通指前文如了達等。

Next, citing the *Avataṃsaka* again to conclude what came before: the high mountain comes first; although it sees the sun first, it does not reach the other lands and is not yet universal; therefore, though it is sudden, it abandons inferior practices. The dark valley receiving illumination is superior to remaining hidden in the high crags, but does not equal the flat plains and is not called universal benefit; therefore, no prophecy is bestowed, and they only attain biased truth. A valley is the deep and remote recess of mountains and streams. Next, from "what came above" onward, concludes with praise. This praises the true Dharma in terms of the nine time periods; therefore, in all three time periods, 'thus' is repeated: these dharmas are called the teachers of the Buddhas. *Avataṃsaka*, fascicle thirty-one, states: "Disciples of the Buddha! There are ten kinds of the three time periods: speaking of the past in the past, speaking of the future in the past, speaking of the present in the past; speaking of the past in the future, speaking of the present in the future, speaking of the endless in the future; speaking of the past in the present, speaking of the future in the present, speaking of equality in the present, and speaking of the equality of the three time periods in the present. One who can speak of these ten can speak of all three time periods." In that *Avataṃsaka Sūtra*, to form ten clauses, equality is added outside the nine. Therefore, in the *Great Bodhisattva Necklace*, the Deva Son Juyi asked the Buddha: "Are there Buddhas in all three time periods?" The Buddha said: "Which three time periods are you asking about? The past? The present? Or the future?" This also carries the meaning of the nine time periods. The beginningless is all the past, embraced by the past, hence it says "no sprout." The initial opening of a grain shoot is called a sprout; the initial opening of beans and the like is called a shoot. From "one should know that calming and contemplation" onward, this is the concluding summary. The four virtues of the nature of principle are precisely the teacher of the Buddhas, referring generally to the preceding text such as 'complete penetration' and so forth.