止觀輔行傳弘決 1.65

1.65

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.