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# 法華玄論 9.35

法華玄論 9.35

- **Language:** Classical Chinese

### [9.35](https://indike.org/pramana/in.bauddha.taisho.1720.9.35)

答：略明二義。一表能化隱顯適緣，緣感則顯、緣謝則隱，如〈日喻品〉明山障故隱、無障故顯。此經云「時我及眾僧，俱出靈鷲山」，即緣感故出。「是諸眾生類，過阿僧祇劫，不聞三寶名」，無感故隱，與《大經》不異，不應云彼經明常住、此教無常也。二者所化眾生佛性涅槃本自有之，如塔在地下裂地而出。涅槃本有，煩惱覆故不見，煩惱地裂則便顯現。如生公之說也。

> Answer: Two meanings are briefly clarified: First, it signifies that the concealing and revealing of the transformer accord with conditions: when conditions evoke, he is revealed; when conditions cease, he is concealed. Just as the "Parable of the Sun" chapter explains that due to mountain obstruction, it is concealed, and without obstruction, it is revealed. As this sūtra says, "At that time, I and the assembly of monks / all come forth on Mount Gṛdhrakūṭa," this means coming forth because conditions evoke. "These various categories of sentient beings, / passing through asaṃkhyeya kalpas, / do not hear the name of the Three Jewels"—because there is no evocation, he is concealed. This does not differ from the Mahāparinirvāṇa-sūtra; one should not say that that sūtra clarifies eternal abiding while this teaching speaks of impermanence. Second, the buddha-nature and nirvāṇa of the transformed sentient beings fundamentally exist inherently, just as the stūpa, being beneath the earth, cracked open the ground and emerged. Nirvāṇa is fundamentally existent; because defilements cover it, it is not seen, but when the ground of defilement cracks open, it then becomes manifest. This accords with the explanation of Master Daosheng.  
> — English (machine translation) (machine translation)

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## Translations (1)

- [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1720~en-mt.9.35) — English, machine translation

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Source: [https://indike.org/pramana/in.bauddha.taisho.1720.9.35](https://indike.org/pramana/in.bauddha.taisho.1720.9.35) · Pramāṇa
