[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) › [新華嚴經論](https://indike.org/pramana/in.bauddha.taisho.1739) › 2.13 # 新華嚴經論 2.13 新華嚴經論 2.13 - **Language:** Classical Chinese ### [2.13](https://indike.org/pramana/in.bauddha.taisho.1739.2.13) 九示教行相別者，如《涅槃經》，十地菩薩於〈如來性品中〉說。菩薩位階十地，尚不了了知見佛性。則從凡夫十信心後十住之位，小分而見如來之性，安立十住、十行、十迴向、十地階降漸漸而修，等覺位中方明果行圓滿妙覺之位，方是如來。亦說雪山有草名曰肥膩，牛若食者純得醍醐，無有青黃赤白黑色。亦復說頓成之教。當知此經還有五乘六乘、七八九十乘等法門種性。又此經中，餘聲聞乘緣覺乘外有三種菩薩乘，通彼二乘為五乘也。并取人天五戒十善，即為六乘七乘故。又三乘之人同聞各得，自法互參有九乘。其三種菩薩乘行相云何？一修無我法門乘；二從十住至十地漸見佛性乘；三如雪山肥膩草牛若食者純得醍醐乘，不從乳酪生熟蘇等漸漸方成。〈如來性品〉中說「菩薩摩訶薩既見性已，咸作是言：『甚奇世尊！我等流轉無量生死，常為無我之所惑亂。』」即是《法華》。《華嚴經》中說「有諸菩薩經無量劫修六波羅蜜、得六神通，讀誦通利八萬四千法藏，猶故不信此深經典。」是其例也。所得神通不依性起，為修眾善及無我等觀，報勝諸天。又如北越單人，先世亦修無我所觀，報生彼國，壽千年，衣食自然，粳米七寸火珠熟之，香所及處皆來共食。無有佛法，不得解脫，皆是過去行解訛謬，故致斯咎，令其所得永不得亡。如此《涅槃經》，都會人天外道三乘差別，畢竟皆歸佛性涅槃圓寂無性真理，未示報相無自他，圓該理事智用無礙重重，仍立自他淨穢等別，故說釋迦報土過西方三十二恒河沙之剎。由根未全堪教，從根設引。彼三乘有繫，直彰佛性圓寂真如理門，未得示報相重重，礙諸有見，便生惑著，便障法身。如《涅槃經》中十地後佛果法門，乃是《華嚴經》中十住初心之所見處，即雪山之草名為肥膩，牛若食者純得醍醐，無有青黃赤白黑色。如《華嚴經》中，十住菩薩初心見道，頓見自他無始無終、無古無今，本來是佛，身心性相本是佛生。以此佛門以為解脫，乘如來乘直至道場。善財童子、一萬諸龍、六千比丘、五百優婆塞、五百優婆夷、五百童子、五百童女頓彰五位，總齊佛果理智之門，初住則十地，初住即佛位。若初住不即佛位者，如世卿臣從初九品至階一品，但得名臣不得名王。當知權教安立五位諸地次第，一一而蹬，至三祇之滿劫，但為菩薩不名為佛，不名為乘如來乘直至道場。但為修無我觀，悲勝二乘，不見佛性，名為菩薩。若小見性者亦得佛乘，如大海中一毫之渧乃至多渧，一一渧中皆得大海。如是菩薩五位之中，十住十地一一位內皆有佛果，如彼海水一毫之渧，不離佛性行諸行故，以彼佛性而有進修。如《華嚴經》，直以佛全果不動智等十智如來示凡信修，如有凡夫頓昇寶位，身持王位遍知臣政，一切群品無不該含。《華嚴經》中法門菩薩行相亦復如是，從初發心十住之始，頓見如是如來法身佛性無作智果，遍行普賢一切萬行，隨緣不滯悉皆無作。《涅槃經》云「佛性非是作，但為客塵煩惱所覆故。」今從十住初位，以無作三昧自體應真，煩惱客塵全無體性。唯真體用，無貪嗔癡，任運即佛。故一念相應一念成佛，一日相應一日成佛，何須劫數漸漸而修？多劫積修三祇至果，心緣劫量見障何休？諸佛法門本非時攝，計時立劫非是佛乘。 > Ninth, the distinction in the characteristics of revealing teaching and practice: As in the Mahāparinirvāṇa Sūtra, the tenth-ground bodhisattva is spoken of in the "Chapter on the Tathāgata-Nature." Even a bodhisattva who has reached the rank of the tenth ground still does not clearly know and see the Buddha-nature. Thus, from the rank of the ten abodes after the ten faiths of an ordinary person, one sees a small portion of the Tathāgata-nature, establishing the ten abodes, ten practices, ten dedications of merit, and ten grounds in descending grades to be cultivated gradually, and only in the stage of equal enlightenment does one clarify the fruition practice, while the rank of wondrous enlightenment is at last the Tathāgata. It also says that on the Snow Mountains there is a grass named "Rich and Glossy"; if cattle eat it, they produce pure sarpirmaṇḍa, without any colors of blue, yellow, red, white, or black. It likewise explains a teaching of sudden accomplishment. One should know that this sūtra still contains the lineages of Dharma-gates of the five vehicles, six vehicles, seven, eight, nine, and ten vehicles. Moreover, in this sūtra, besides the remaining śrāvaka vehicle and pratyekabuddha vehicle, there are three kinds of bodhisattva vehicles, which together with those two vehicles make five vehicles. Adding the five precepts and ten virtues of humans and devas, these become six vehicles and seven vehicles. Furthermore, when people of the three vehicles hear the same \[teaching\] and each attain \[their own\], mutually crossing over their own Dharmas, there are nine vehicles. What are the characteristics of those three kinds of bodhisattva vehicles? First is the vehicle of cultivating the Dharma-gate of selflessness. Second is the vehicle of gradually seeing Buddha-nature from the ten abodes to the ten grounds. Third is the vehicle like the Rich and Glossy grass of the Snow Mountains which, if eaten by cattle, produces pure sarpirmaṇḍa, not being formed gradually through milk, curd, raw butter, cooked butter, and so forth. In the "Chapter on the Tathāgata-Nature," it says: "Having seen their nature, the bodhisattva-mahāsattvas all spoke thus: 'How marvelous, World-Honoured One! We have transmigrated through boundless birth and death, constantly bewildered by selflessness.'" This is \[the meaning of\] the Saddharmapuṇḍarīka. In the Avataṃsaka Sūtra it says: "There are bodhisattvas who have cultivated the six pāramitās and attained the six supernormal powers for immeasurable kalpas, and who recite and are thoroughly versed in the eighty-four thousand treasuries of the Dharma, yet they still do not believe in this profound classic." This is an example of it. The supernormal powers they attain do not arise from the nature; because they cultivate manifold virtues, the contemplation of selflessness, and so forth, their retribution surpasses that of the devas. It is also like the people of Uttarakuru: having also cultivated the contemplation of selflessness in previous lives, their retribution is to be born in that land with a lifespan of a thousand years, where clothing and food come naturally, non-glutinous rice is seven inches long and cooked by fire-pearls, and wherever the aroma reaches, all come together to eat. Lacking the Buddha-Dharma, they do not attain liberation; all this is because their past practice and understanding were erroneous, thereby causing this fault, so that what they have attained can never be undone. Thus this Mahāparinirvāṇa Sūtra universally gathers the distinctions of humans, devas, non-Buddhists, and the three vehicles, all of which ultimately return to the Buddha-nature, the true principle of nirvāṇa's tranquil extinction devoid of nature; but it has not yet revealed the marks of retribution as devoid of self and other, completely encompassing principle and phenomena with unhindered, manifold wisdom and function, and it still establishes distinctions such as self and other, pure and impure. Therefore it says that Śākyamuni's saṃbhogakāya land lies beyond thirty-two Ganges sands of lands to the west. Because their faculties are not yet fully receptive to the teaching, it guides them in accordance with their faculties. Those of the three vehicles have attachments, so it directly manifests the principle-gate of Buddha-nature, tranquil extinction, and suchness; it has not yet revealed the manifold marks of retribution, \[for fear that\] this would obstruct those with views of existence, who would then give rise to delusions and attachments, and thereby obstruct the dharmakāya. The Dharma-gate of the Buddha fruition after the tenth ground in the Mahāparinirvāṇa Sūtra is precisely the place seen at the initial mind of the ten abodes in the Avataṃsaka Sūtra; it is precisely the grass of the Snow Mountains named Rich and Glossy, which, if cattle eat it, produces pure sarpirmaṇḍa, without any colors of blue, yellow, red, white, or black. In the Avataṃsaka Sūtra, when the bodhisattva of the ten abodes sees the Way with the initial mind, they suddenly see that self and other are without beginning or end, without past or present, fundamentally Buddha, and the nature and marks of body and mind are fundamentally born of Buddha. Using this Buddha-gate as liberation, they ride the Tathāgata vehicle straight to the bodhimaṇḍa. The youth Sudhana, the ten thousand nāgas, the six thousand monks, the five hundred upāsakas, the five hundred upāsikās, the five hundred boys, and the five hundred girls suddenly manifest the five stages, universally equalling the gate of principle and wisdom of the Buddha fruition: the first abode is itself the ten grounds, and the first abode is itself the Buddha stage. If the first abode were not itself the Buddha stage, it would be like worldly ministers who, from the initial ninth rank up to the first rank, can only be called ministers and cannot be called kings. One should know that the provisional teaching establishes the sequence of the five stages and various grounds, ascending them one by one until the completion of three asaṃkhyeya kalpas, yet one remains merely a bodhisattva and is not called a Buddha, nor is it called riding the Tathāgata vehicle straight to the bodhimaṇḍa. Merely cultivating the contemplation of selflessness, their compassion surpasses that of the two vehicles, yet not seeing the Buddha-nature, they are called bodhisattvas. If one has seen the nature in a small degree, one also attains the Buddha Vehicle, just as in a single drop of hair-tip size or even many drops from the great ocean, within each and every drop one completely obtains the great ocean. In this way, among the five stages of a bodhisattva, within each and every stage of the ten abodes and ten grounds there is the Buddha fruition, just like that single hair-tip drop of ocean water; because one practices manifold practices without departing from the Buddha-nature, one advances and cultivates by means of that Buddha-nature. As in the Avataṃsaka Sūtra, it directly shows ordinary people the complete fruition of the Buddha, the immovable wisdom, and the ten wisdoms of the Tathāgatas for their faith and cultivation, just as an ordinary person might suddenly ascend the precious throne, personally holding the kingly position, fully knowledgeable of ministerial governance, encompassing all varieties of beings without exception. The Dharma-gate and characteristics of bodhisattva practice in the Avataṃsaka Sūtra are likewise like this: from the initial resolution at the beginning of the ten abodes, one suddenly sees such a Tathāgata dharmakāya, the unconditioned fruition of wisdom of the Buddha-nature, and universally practices all the ten thousand practices of Samantabhadra, flowing with conditions without obstruction, all being unconditioned. The Mahāparinirvāṇa Sūtra says: 'The Buddha-nature is not something made; it is only covered by adventitious defilements.' Now, from the initial stage of the ten abodes, with the unconditioned samādhi the self-essence accords with the real, and adventitious defilements completely lack an essence. It is solely true essence and function, free from greed, anger, and delusion, spontaneously being Buddha. Therefore, corresponding in a single thought, one accomplishes Buddhahood in a single thought; corresponding in a single day, one accomplishes Buddhahood in a single day. Why should one need to cultivate gradually over kalpas? If one accumulates cultivation over many kalpas and reaches the fruition after three asaṃkhyeya kalpas, when will the view-obstruction of the mind dwelling on the measure of kalpas ever cease? The Dharma-gates of the Buddhas are fundamentally not subsumed by time; calculating time and establishing kalpas is not the Buddha Vehicle. > — English (machine translation) (machine translation) - [Previous: 2.12](https://indike.org/pramana/in.bauddha.taisho.1739.2.12) - [Next: 2.14](https://indike.org/pramana/in.bauddha.taisho.1739.2.14) - [Up: 2](https://indike.org/pramana/in.bauddha.taisho.1739.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1739~en-mt.2.13) — English, machine translation ## Linked texts (1) - [大般涅槃經](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.mahaparinirvana-mahayana*zh-t375.8.52) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1739.2.13](https://indike.org/pramana/in.bauddha.taisho.1739.2.13) · Pramāṇa