[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) › [大方廣佛華嚴經隨疏演義鈔](https://indike.org/pramana/in.bauddha.taisho.1736) › 32.16 # 大方廣佛華嚴經隨疏演義鈔 32.16 大方廣佛華嚴經隨疏演義鈔 32.16 - **Language:** Classical Chinese ### [32.16](https://indike.org/pramana/in.bauddha.taisho.1736.32.16) 疏「若唯不變」下，第二反成。「若唯不變，性何預法」者，即性如虛空，法如星象，虛空不為星象之性，真如何得為諸法之性？則性與法異，何相干耶？「若但隨緣，豈稱真性」者，緣有生滅，則非真故。疏「隨其流處」下，借《涅槃經》以成二義。隨流有異，是隨緣義；本味停留，是不變義。即第七經、南經第八，〈如來性品〉答迦葉問顯性是常。經云「復次善男子！譬如雪山有一味藥，名曰藥味。其味極甜，在深叢下，人無能見。有人聞香，即知其地當有是藥。過去往世有轉輪王，於彼雪山為此藥故，在在處處造作木筩以接是藥。是藥熟時從地流出，集木筩中，其味真正。王既沒已，其後是藥或酢或鹹、或甜或苦、或辛或淡。如是一味，隨其流處有種種異，是藥真味停留在山，猶如滿月。凡人薄福，雖以掘鑿，加功苦至而不能得。復有聖王出現於世，以福因緣，即得是藥真正之味。善男子！如來祕藏，其味亦爾。為諸煩惱叢林所覆，無明眾生不能得見。一味藥者，譬如佛性。以煩惱故出種種味，所謂地獄、畜生、餓鬼、天、人，男女、非男非女，剎利、婆羅門、毘舍、首陀。佛性雄猛難可毀壞，是故無有能殺害者，若有殺者則斷佛性。如是佛性終不可斷，若可斷者無有是處。如我性者，則是如來祕密之藏，如是祕藏一切無能毀壞燒滅。雖不可壞，然不可見。若得成就阿耨多羅三藐三菩提，爾乃證知。以是因緣無能殺者。」釋曰：以法對喻，文亦易見。然彼如來祕藏佛性，以合一味，即是此中如來藏性不變隨緣二義分明。但雪山喻經，其過去王喻過去佛，復有聖王即是合中若得菩提，餘並可知。 > Regarding the commentary from "If it were solely unchanging" downwards: this is the second, proof through negation. "If it were solely unchanging, how could nature participate in dharmas?" That is, nature would be like empty space, and dharmas like the stars and constellations: empty space is not the nature of the stars and constellations, so how could tathatā be the nature of all dharmas? Then nature and dharmas would be different, so how could they relate to each other? "If it only accorded with conditions, how could it be called true nature?" Because conditions have arising and ceasing, it would not be true. The commentary from "According to where it flows" downwards borrows the Mahāparinirvāṇa-sūtra to establish the two meanings. Having differences according to its flow is the meaning of according with conditions; the fundamental taste remaining is the meaning of unchanging. That is, in the seventh fascicle (the eighth fascicle of the Southern text), the "Chapter on the Nature of the Tathāgata," answering Kāśyapa's question, reveals that nature is permanent. The sūtra says: "Furthermore, good son! For example, on the Snow Mountains there is a medicine of single taste called 'medicinal taste.' Its taste is extremely sweet; being beneath deep thickets, people cannot see it. If someone smells its fragrance, they immediately know that this medicine must exist in that place. In the past, there was a wheel-turning king who, for the sake of this medicine, made wooden pipes in place after place on the Snow Mountains to receive this medicine. When this medicine matured, it flowed out from the ground and gathered in the wooden pipes; its taste was genuine and pure. After the king passed away, thereafter this medicine became sour or salty, sweet or bitter, pungent or bland. In this way, the single taste had various differences according to where it flowed, while the true taste of this medicine remained on the mountain, like the full moon. Common people of meager merit, although digging and toiling with utmost effort, were unable to obtain it. Then another holy king appeared in the world; due to causes and conditions of merit, he immediately obtained the genuine and pure taste of this medicine. Good son! The secret treasury of the Tathāgata, its taste is also like this. Being covered by the thicket of afflictions, sentient beings of ignorance cannot see it. The medicine of single taste is an analogy for the Buddha-nature. Due to afflictions, it produces various tastes, namely: hells, animals, hungry ghosts, devas, humans; male, female, neither male nor female; kṣatriya, brāhmaṇa, vaiśya, śūdra. The Buddha-nature is valorous and difficult to destroy; therefore, there is none who can kill or destroy it. If there were one who could kill it, then it would sever the Buddha-nature. Such Buddha-nature can ultimately never be severed; that it could be severed is impossible. What is termed the nature of the self is precisely the secret treasury of the Tathāgata; such a secret treasury cannot be destroyed or burned by anything. Although indestructible, yet it cannot be seen. If one succeeds in accomplishing anuttarasamyaksaṃbodhi, only then does one realize and know it. For this reason, there is none who can kill it." Explanation: Matching the Dharma to the metaphor, the text is also easy to see. However, that secret treasury of the Tathāgata and Buddha-nature, matching the single taste, is precisely the two meanings of unchanging and according with conditions of the nature of the tathāgatagarbha here being clearly distinguished. The Snow Mountains illustrate the sūtra; its past king illustrates past buddhas; the another holy king is precisely "if one attains bodhi" in the application; the rest can all be understood. > — English (machine translation) (machine translation) - [Previous: 32.15](https://indike.org/pramana/in.bauddha.taisho.1736.32.15) - [Next: 32.17](https://indike.org/pramana/in.bauddha.taisho.1736.32.17) - [Up: 32](https://indike.org/pramana/in.bauddha.taisho.1736.32) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1736~en-mt.32.16) — English, machine translation ## Linked texts (2) - [འཕགས་པ་ཡོངས་སུ་མྱ་ངན་ལས་འདས་པ་ཆེན་པོའི་མདོ](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.mahaparinirvana-mahayana*bo.234) — Classical Tibetan - [涅槃玄義發源機要](https://indike.org/pramana/in.bauddha.taisho.1766.2.2) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1736.32.16](https://indike.org/pramana/in.bauddha.taisho.1736.32.16) · Pramāṇa