[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) › [法華玄論](https://indike.org/pramana/in.bauddha.taisho.1720) › 2.68 # 法華玄論 2.68 法華玄論 2.68 - **Language:** Classical Chinese ### [2.68](https://indike.org/pramana/in.bauddha.taisho.1720.2.68) 答：即一時也。障佛無明既斷，無常苦報即淨，故二涅槃一時也。出《攝大乘論》也。第三明大小涅槃異者，小乘涅槃不具眾德，大乘涅槃具足眾德。如〈信解品〉云「我等長夜修習空法，得脫三界苦惱之患。」小乘涅槃無身無智故名為空，唯有法無人，故名為空。大涅槃者，具足身智及以人法。故〈信解品〉云「無漏無為諸法之王」。此文含一切義，無漏故謂解脫德，無為故具法身、般若德。無漏無為即是法也，諸法之王即是人，故知如來之身無漏無為即是涅槃人法具足。〈信解品〉未具釋此義也。又〈譬喻品〉明如來涅槃異二乘涅槃義，如云「皆以如來滅度而滅度之，不令有人獨得滅度。」此明大小二滅異，即是果果異也。又云「是諸眾生脫三界者，悉與諸佛禪定解脫娛樂之具。」此明佛眾德異二乘德，即果義異。 > Answer: They are simultaneous. Once the fundamental ignorance that obstructs buddhahood is severed, the retribution of impermanence and suffering is instantly purified; hence the two nirvāṇas are simultaneous. This comes from the \*Mahāyānasaṃgraha\*. As for the third \[difference\], explaining the difference between the greater and lesser nirvāṇas: the lesser vehicle's nirvāṇa is not replete with all virtues, whereas the Mahāyāna nirvāṇa is fully replete with all virtues. As the "Faith and Understanding" chapter states: "Through the long night we practiced the doctrine of emptiness / and were able to escape the afflictions of suffering in the three realms." The lesser vehicle's nirvāṇa is without body and without wisdom, and is therefore called empty; there is only phenomenon and no person, and is therefore called empty. The great nirvāṇa is fully replete with both body and wisdom, as well as person and phenomena. Thus the "Faith and Understanding" chapter states: "The king of all phenomena, uncontaminated and unconditioned." This passage encompasses all meanings: because it is "uncontaminated," it refers to the virtue of liberation; because it is "unconditioned," it is replete with the virtues of the dharmakāya and prajñā. "Uncontaminated and unconditioned" is the phenomenon, and "king of all phenomena" is the person; thus we know that the tathāgata's body, being uncontaminated and unconditioned, is nirvāṇa replete with both person and phenomena. The "Faith and Understanding" chapter has not yet fully explained this meaning. Furthermore, the "Simile" chapter clarifies the meaning of the tathāgata's nirvāṇa being different from the nirvāṇa of the two vehicles, as when it states: "All are brought to extinction through the tathāgata's extinction, / without allowing anyone to attain extinction alone." This explains the difference between the two extinctions, greater and lesser, which is the difference in the fruit of the fruit. It also states: "To all those sentient beings who escape the three realms, / I grant the implements of play—the dhyānas and liberations of the buddhas." This explains that the Buddha's myriad virtues are different from the virtues of the two vehicles, which is the difference in the meaning of the fruit. > — English (machine translation) (machine translation) - [Previous: 2.67](https://indike.org/pramana/in.bauddha.taisho.1720.2.67) - [Next: 2.69](https://indike.org/pramana/in.bauddha.taisho.1720.2.69) - [Up: 2](https://indike.org/pramana/in.bauddha.taisho.1720.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1720~en-mt.2.68) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1720.2.68](https://indike.org/pramana/in.bauddha.taisho.1720.2.68) · Pramāṇa