[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [釋摩訶衍論](https://indike.org/pramana/in.bauddha.taisho.1668) › 5.34 # 釋摩訶衍論 5.34 釋摩訶衍論 5.34 - **Language:** Classical Chinese ### [5.34](https://indike.org/pramana/in.bauddha.taisho.1668.5.34) 已說有簡擇緣，次說無簡擇緣。就此文中即有二門。云何為二？一者是總、二者是別。總說中言平等緣者，一切諸佛菩薩皆願度脫一切眾生，自然熏習恒常不捨者，即是慈悲願力緣焉。所謂一切諸佛菩薩，於一切時、於一切處，常恒熏習一切無量諸眾生中而能作境，發起伏藏善根之氣常不捨故，以同體智力故。隨應見聞而現作業者，即是實行，所謂應化上佛，以隨轉自在無礙之力故，隨時隨處隨宜隨事隨樂，順順如如顯示八種利益之業，教化眾生無有餘故。所謂眾生依於三昧乃得平等見諸佛故者，即是顯示觀佛正法，謂一切諸佛出現眾生界中，譬如角中毛，重重無數不可說劫，如是雖有無量無邊，而若不修奢摩他者終不見佛。是故發心已去一切諸菩薩等，以三昧力觀見諸佛法性之身，平等平等無有差別，同一真如同一法身，異唯見自，我自無別，是故說言平等見佛。 > Having explained the condition with selection, next is the condition without selection. In this text there are two approaches. What are the two? First is the general; second is the particular. In the general exposition, when it says 'universal condition', it means that all Buddhas and bodhisattvas vow to liberate all sentient beings, naturally perfuming and never abandoning them; this is the condition of compassionate vow-power. That is to say, all Buddhas and bodhisattvas at all times and in all places constantly perfume all limitless sentient beings, being able to serve as their object and constantly giving rise to the breath of latent roots of goodness without abandonment, through the power of identical-substance wisdom. When it says 'manifesting activities according to what is appropriate to see and hear', this is the actual practice: the supreme Buddhas of response and transformation, through the unimpeded power of adapting freely, in accordance with the time, place, appropriateness, affair, and preference, smoothly and identically manifest the eight kinds of beneficial activities to instruct and transform sentient beings without remainder. When it says 'sentient beings, relying on samādhi, then see Buddhas universally', this demonstrates the correct Dharma of contemplating Buddhas: all Buddhas appear in the realm of sentient beings like hairs in a horn, layer upon layer, countless beyond speakable kalpas; thus although they are limitless and boundless, if one does not cultivate śamatha, one will ultimately not see the Buddhas. Therefore, from the initial aspiration onward, all bodhisattvas and others, through the power of samādhi, contemplate and see the dharmatā-kāya of all Buddhas, universally equal and without difference, of one and the same tathatā, one and the same dharmakāya; difference is only in seeing oneself, while self and others have no distinction; therefore it is said that they see the Buddhas universally. > — English (machine translation) (machine translation) - [Previous: 5.33](https://indike.org/pramana/in.bauddha.taisho.1668.5.33) - [Next: 5.35](https://indike.org/pramana/in.bauddha.taisho.1668.5.35) - [Up: 5](https://indike.org/pramana/in.bauddha.taisho.1668.5) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1668~en-mt.5.34) — English, machine translation ## Linked texts (1) - [大乘起信論義記](https://indike.org/pramana/in.bauddha.taisho.1846.3.154) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1668.5.34](https://indike.org/pramana/in.bauddha.taisho.1668.5.34) · Pramāṇa