[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) › 9.100 # 法華玄論 9.100 法華玄論 9.100 - **Language:** Classical Chinese ### [9.100](https://indike.org/pramana/in.bauddha.taisho.1720.9.100) 答：經師皆言《華嚴》是頓教，唯初成道說之，故化時短也。後從鹿苑至雙林皆是漸教，故漸教時長。今請難之：《華嚴》七處八會，初一會可言初成道說之，七會六處云何亦是初成道說耶？又第八會〈入法界品〉在祇洹說之，初成道時未有祇洹亦無聲聞，云何第八會在祇洹說之，又列五百聲聞耶？今所明者，釋迦化短、舍那化長，可具五義：一者釋迦化身住世八十，舍那報身壽命無量。二者釋迦穢土劫火所燒，舍那淨土三災不毀。三者釋迦但化雜緣，雜緣壽短；舍那純化高行，高行壽長。四者釋迦說教小，舍那說教多。五者釋迦劫短，舍那劫長。如云「忍土劫短，彌勒劫長」，此出《華嚴》文。五事推之，則釋迦化短、舍那化長。以舍那化長，故從初成道乃至釋迦涅槃而舍那不滅。若爾，豈但初成道說《華嚴》耶？此是不二。二開二身不同。又隨二緣，故見兩佛為異也。《像法決疑》言「或見我涅槃，或見我為報佛，為百千釋迦之所圍繞。」則知釋迦涅槃時舍那猶存也。 > Answer: Scriptural exegetes all say that the Avataṃsaka is the sudden teaching, preached only upon first achieving enlightenment, and therefore its conversion period was short. Later, from the Deer Park to the Twin Trees, it was all the gradual teaching, and therefore the gradual teaching had a long duration. Now let us challenge this: the Avataṃsaka has seven locations and eight assemblies; the very first assembly could be said to have been preached upon first achieving enlightenment, but how could the seven assemblies in the six \[other\] locations also have been preached upon first achieving enlightenment? Furthermore, the eighth assembly, the "Entry into the Dharmadhātu" chapter, was preached in the Jeta Grove. Upon first achieving enlightenment there was not yet a Jeta Grove, nor were there śrāvakas; how could the eighth assembly have been preached in the Jeta Grove, and moreover list five hundred śrāvakas? What is explained now is that Śākya's conversion was short and Rocana's conversion was long, which can possess five senses. First, Śākyamuni's nirmāṇakāya abided in the world for eighty \[years\], whereas Rocana's saṃbhogakāya has an immeasurable lifespan. Second, Śākyamuni's defiled land is burned by the kalpa fire, whereas Rocana's pure land is not destroyed by the three disasters. Third, Śākyamuni converts only mixed capacities, and mixed capacities have short lifespans; Rocana purely converts exalted practices, and exalted practices have long lifespans. Fourth, the teaching Śākyamuni expounded was minor, whereas the teaching Rocana expounded was manifold. Fifth, Śākyamuni's kalpa is short, whereas Rocana's kalpa is long—as it is said: "The kalpas in the Sahā realm are short, while Maitreya's kalpas are long"; this comes from the text of the Avataṃsaka. Deducing from these five matters, Śākyamuni's conversion was short and Rocana's conversion was long. Because Rocana's conversion was long, from first achieving enlightenment up to Śākyamuni's nirvāṇa, Rocana did not pass away. If so, how could the Avataṃsaka have been preached only upon first achieving enlightenment? This is non-dual; from the non-dual, the differences between the two bodies unfold. Furthermore, in accordance with the two kinds of capacities, the two Buddhas are seen as different. The Xiangfa jueyi \[jing\] says: "Some see me entering nirvāṇa, while others see me as the reward Buddha, surrounded by hundreds of thousands of Śākyas." Thus we know that when Śākyamuni entered nirvāṇa, Rocana still remained. > — English (machine translation) (machine translation) - [Previous: 9.99](https://indike.org/pramana/in.bauddha.taisho.1720.9.99) - [Next: 9.101](https://indike.org/pramana/in.bauddha.taisho.1720.9.101) - [Up: 9](https://indike.org/pramana/in.bauddha.taisho.1720.9) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1720~en-mt.9.100) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1720.9.100](https://indike.org/pramana/in.bauddha.taisho.1720.9.100) · Pramāṇa