[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) › [華嚴經探玄記](https://indike.org/pramana/in.bauddha.taisho.1733) › 3.59 # 華嚴經探玄記 3.59 華嚴經探玄記 3.59 - **Language:** Classical Chinese ### [3.59](https://indike.org/pramana/in.bauddha.taisho.1733.3.59) 第七世間涅槃門者，有二：初隨相、二融通。初中有四句：一或唯世間，謂地前及凡位所居。二或唯涅槃，謂諸佛果位所住涅槃，設自受用土，亦得是彼大涅槃攝。三或亦世間亦涅槃，依《寶性》等論，依無流法界中有三種意生身應知。彼因無流善根之所作，故名為世間；非是有流業煩惱作，亦名涅槃。依此義故，《勝鬘經》云「世尊有有為世間、有無為世間，有有為涅槃、有無為涅槃。」解云：有為世間是凡位，無為涅槃是佛果。有為涅槃無為世間，是變易報，所望異故屬俱句。四義准諸佛清淨法界是非世間、非涅槃，以非是二乘涅槃故，又亦非雙林涅槃故。二融通者亦四句：一或唯世間，謂佛淨土亦悉是器世間攝故；二或唯涅槃，謂眾生染土亦相盡同性故；三或俱以理事無礙故，論云「世間與涅槃，無毫釐差別。」以無別故，無二而二，雙現前也。四以無毫分別故，二而無二，形奪俱盡，故俱非也。經云「如來不見生死、不見涅槃。」又此經云「世間與涅槃，二俱不可得。」此之謂也。 > Seventh, the gate of the mundane and nirvāṇa has two \[aspects\]: first, according to phenomenal characteristics; second, harmonizing interpenetration. In the first there are four propositions: 1. It is only mundane, referring to the abodes of those prior to the bhūmis and at the stage of ordinary beings. 2. It is only nirvāṇa, referring to the nirvāṇa inhabited at the stage of the fruit of the buddhas; even the land of personal enjoyment can also be subsumed under that great nirvāṇa. 3. It is both mundane and nirvāṇa: according to the Ratnagotravibhāga and other treatises, one should know that there are three kinds of mind-made bodies based on the untainted dharmadhātu. Because they are created by untainted roots of goodness, they are called mundane; because they are not created by tainted karma and afflictions, they are also called nirvāṇa. Based on this meaning, the Śrīmālādevī Sūtra says: 'World-Honoured One, there is a conditioned mundane and an unconditioned mundane; there is a conditioned nirvāṇa and an unconditioned nirvāṇa.' The explanation says: the conditioned mundane is the stage of ordinary beings, and the unconditioned nirvāṇa is the fruit of buddhahood. Conditioned nirvāṇa and unconditioned mundane are the recompense of transformation; because what they regard is different, they belong to the proposition of 'both'. 4. Applying the principle by analogy, the pure dharmadhātu of the buddhas is neither mundane nor nirvāṇa, because it is not the nirvāṇa of the two vehicles, and also because it is not the nirvāṇa of the twin sāla trees. In the second, harmonizing interpenetration, there are also four propositions: 1. Or all are only mundane, meaning that the pure lands of the buddhas are also entirely subsumed under the container world. 2. Or all are only nirvāṇa, meaning that the defiled lands of sentient beings also have their characteristics extinguished and are identical in nature. 3. Or both, because principle and phenomena are unimpeded. As the treatise says: 'Between the mundane and nirvāṇa, there is not the slightest difference.' Because there is no difference, without duality they are dual, both appearing before us. 4. Because there is not the slightest differentiation, being dual they are without duality, and mutually nullifying they are entirely exhausted, hence 'neither'. The sūtra says: 'The Tathāgata does not see saṃsāra, nor does he see nirvāṇa.' Furthermore, this sūtra says: 'Both the mundane and nirvāṇa are unobtainable.' This is what it means. > — English (machine translation) (machine translation) - [Previous: 3.58](https://indike.org/pramana/in.bauddha.taisho.1733.3.58) - [Next: 3.60](https://indike.org/pramana/in.bauddha.taisho.1733.3.60) - [Up: 3](https://indike.org/pramana/in.bauddha.taisho.1733.3) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1733~en-mt.3.59) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1733.3.59](https://indike.org/pramana/in.bauddha.taisho.1733.3.59) · Pramāṇa