佛祖統紀 3.56

3.56

此即通般若。通法華之證也。又引像法決疑經云。今日座中各見不同。或見如來入涅槃。或見報身生蓮華藏海為千百億釋迦說心地法門。又妙玄云。日若垂沒亦應餘輝峻嶺。故蓮華藏海通至涅槃之後。此通涅槃之證也。又引法性論云。鈍根三處入法界。此即通後之文也。今更論之。妙玄云。因般若入法界。即是華嚴海空（由歷劫修學般若。今發空智得入法界。觀華嚴藏海。皆畢竟空）又云。華嚴時節長。昔小機未入如聾如瘂。今聞般若即能得入（此且舉般若得入為端。法華涅槃亦當例此得入。後人欲據此文齊至般若者。不知通至二經及三處入法界之文。如何消釋時長得名。正出此文）籤云。一以法界為華嚴（此即寂場三七及盡未來際。獨為利根大機常說華嚴圓頓之教。舉所詮法界之理以為名也）二以時長。通至於後（即鈍根三處入法界。其極鈍者。至法華開顯。方始得入也）二義並通。是故並存大機則華嚴不休（釋上法界之義）小機則諸教次第。是故鈍根猶存小見（釋上時長由根鈍存小見。故歷諸教始得入大）又妙樂引入佛境界品（三十八卷）文殊語舍利弗等六千比丘。汝等善能成就十種大心則得佛地。自古共云。華嚴時長乃是結集後教至般若來。方可得云令諸比丘成十大心。此乃義當轉教時也。結此等意入華嚴中。故云時長（文）有人據轉教時之言。便謂華嚴齊般若者。殊不知荊溪引此經後分有聲聞為時長至般若之證耳。初未嘗的判但齊般若。不然。荊溪釋玄文三處入法界。何云時長通至於後小機諸教次第耶。又有人云（車溪雲師）縱通涅槃。不當通法華。謂有妨如來調機無功。為之難者。若能細思會入法華佛慧之言。則此意自銷。何妨之有。

This is precisely the proof of extending to the Prajñā and extending to the Lotus. It also cites the Xiangfa jueyi jing, saying: 'In today's assembly, each sees differently: some see the Tathāgata enter nirvāṇa; some see the reward-body born in the ocean of the Lotus Treasury expounding the mind-ground Dharma-gate for hundreds of thousands of myriads of koṭis of Śākyamunis.' Also, the Miaoxuan says: 'If the sun is about to set, its remaining rays should also shine on the lofty peaks.' Hence, the ocean of the Lotus Treasury extends to after the Nirvāṇa. This is the proof of extending to the Nirvāṇa. It also cites the Faxing lun, saying: 'Those of dull faculties enter the Dharma realm at three places.' This is the text indicating extension to what follows. Now let us examine it further. The Miaoxuan says: 'Entering the Dharma realm due to Prajñā is precisely the Avataṃsaka's ocean of emptiness.' (Due to cultivating and studying Prajñā for kalpas, now generating the wisdom of emptiness, one attains entry into the Dharma realm, viewing the Avataṃsaka treasury ocean as entirely ultimately empty.) It also says: 'The duration of the Avataṃsaka is prolonged. Formerly, those of small capacity had not entered, being like the deaf and mute; now hearing Prajñā, they are able to attain entry.' (This merely raises entering through Prajñā as a starting point; the Lotus and Nirvāṇa should also follow this model of attaining entry. Later people who wish to rely on this passage to limit it strictly to Prajñā do not know how to interpret the passages about extending to two sūtras and entering the Dharma realm at three places. The title of prolonged duration originates precisely from this passage.) The Qian states: 'First, taking the Dharma realm as Avataṃsaka (this is the arena of tranquility's three times seven [days] and exhausting the limits of the future, constantly expounding the round and sudden teaching of the Avataṃsaka solely for those of sharp faculties and great capacity, taking its expounded principle of the Dharma realm as its name). Second, taking prolonged duration as extending to what follows (namely, those of dull faculties entering the Dharma realm at three places; the extremely dull ones only begin to attain entry when the Lotus opens and reveals).' Both meanings apply, and therefore both are preserved. For those of great capacity, the Avataṃsaka never ceases (explaining the above meaning of the Dharma realm); for those of small capacity, there is the sequence of the various teachings. Therefore, those of dull faculties still retain small views (explaining the above: because their faculties are dull, they retain small views, and hence only enter the great after passing through the various teachings). Furthermore, the Miaole cites the 'Entering the Buddha's Realm' chapter (fascicle 38): Mañjuśrī addressed Śāriputra and the other six thousand monks: 'If you are able to skillfully accomplish the ten kinds of great resolve, you will attain the Buddha-ground.' From ancient times, all have said that the prolonged duration of the Avataṃsaka refers to compiling the subsequent teachings down to the Prajñā, only then being able to say that the various monks were made to accomplish the ten great resolves. This is in sense equivalent to the time of transmitting the teaching. Bringing these meanings together into the Avataṃsaka, it is therefore called 'prolonged duration.' (Text) Someone, relying on the words 'the time of transmitting the teaching,' immediately claimed that the Avataṃsaka is limited to Prajñā. They completely failed to understand that Jīngxī cited this sūtra's latter portion having śrāvakas merely as proof of prolonged duration extending to Prajñā. He by no means definitively determined that it only extends to Prajñā. If that were not so, why would Jīngxī, in explaining the Miaoxuan's 'entering the Dharma realm at three places,' say: 'Prolonged duration extends to what follows; for those of small capacity, there is the sequence of the various teachings'? Furthermore, someone (Master Yun of Chexi) said: 'Even if it extends to the Nirvāṇa, it should not extend to the Lotus,' asserting that this hinders the Tathāgata's tuning of capacities as being futile. To those who raise this objection: if they can carefully reflect on the words 'converging into the Lotus's Buddha-wisdom,' this objection will naturally dissolve. What hindrance could there be?