佛祖統紀 3.54

3.54

華嚴三名。述曰。舊以寂場時長盡未來際法界列為四種華嚴。又分前三屬事。後一屬理。此皆積代之謬。今篤論其義。秖有三名。一者寂場。妙玄引方便品始坐道場三七思惟。明釋迦最初頓說是也（從初卷至三十六卷。為前分）二者時長。妙玄引法性論鈍根三處入法界是也（從三十七卷以去為後分）三者盡未來際。文句云。華嚴末席始開於漸。妙樂云。此且寄娑婆一期設化。用通今意。應知華嚴盡未來際。即是此經常在靈山何殊。十方更互主伴（前二名見妙玄後一名見妙樂）雖有三名。而於所說之經。無非華嚴。所詮之理。無非法界。或言母胎者。妙玄云。佛從兜率下。與法身眷屬共降母胎。常宣妙法（文）是時未轉法輪。當屬盡未來際實報土相。專被大機者所攝（此逸堂說）有言海空者。妙玄引無量義經。次說般若華嚴海空。文。此秖是因般若入法界。時長所收。然則母胎海空。不當別出二名也審矣。

The three titles of the Avataṃsaka. The commentary states: In the past, the arena of tranquility, prolonged duration, exhausting the limits of the future, and the Dharma realm were listed as four kinds of Avataṃsaka. Furthermore, the first three were divided as belonging to phenomena, and the latter one as belonging to principle. These are all errors accumulated over generations. Now, examining its meaning rigorously, there are only three designations. The first is the arena of tranquility. The Miaoxuan cites the 'Expedient Means' chapter: 'First sitting at the bodhimaṇḍa, contemplating for three times seven days,' clarifying that this was the initial sudden preaching by Śākyamuni (from the first fascicle to the thirty-sixth fascicle constitutes the first portion). The second is prolonged duration. The Miaoxuan cites the Faxing lun regarding those of dull faculties entering the Dharma realm at three places (from the thirty-seventh fascicle onward constitutes the latter portion). The third is exhausting the limits of the future. The Wenju states: 'At the final session of the Avataṃsaka, the gradual was first opened.' The Miaole states: 'This is provisionally lodged in the single lifetime of conversion in the sahā-world to communicate the present meaning. One should know that the Avataṃsaka exhausts the limits of the future, which is precisely no different from this sūtra constantly abiding on Gṛdhrakūṭa, with the ten directions mutually serving as host and companion.' (The first two designations are found in the Miaoxuan, and the latter one in the Miaole.) Although there are three designations, as for the sūtra spoken, it is nothing other than the Avataṃsaka; as for the principle expounded, it is nothing other than the Dharma realm. Some speak of 'in the mother's womb.' The Miaoxuan states: 'The Buddha descended from Tuṣita, and together with his retinue of the Dharma-body descended into the mother's womb, constantly proclaiming the wondrous Dharma.' (Text) At that time, the wheel of the Dharma had not yet been turned; this should be subsumed under the aspect of the Reward Land that exhausts the limits of the future, which exclusively embraces those of great capacity (this is the explanation of Yitang). Some speak of the 'ocean of emptiness.' The Miaoxuan cites the Wuliangyi jing: 'Next he preached the Prajñā, the ocean of emptiness of the Avataṃsaka.' (Text) This is simply entering the Dharma realm by means of Prajñā, subsumed under prolonged duration. Therefore, it is certain that 'in the mother's womb' and the 'ocean of emptiness' should not be separately put forward as two distinct designations.