[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) › 2.15 # 新華嚴經論 2.15 新華嚴經論 2.15 - **Language:** Classical Chinese ### [2.15](https://indike.org/pramana/in.bauddha.taisho.1739.2.15) 一種同者，如《涅槃經》中雪山肥膩草喻。又如〈光明遍照高貴德王菩薩品〉說「一切眾生皆有佛性，佛法眾僧無有差別。三寶性相常樂我淨，一切諸佛無有畢竟入於涅槃。」《華嚴經》云「如來不出世，亦無有涅槃。」如《涅槃》中訶二乘曲見，佛從兜率天宮降神處胎，是八相成道皆為曲見。即如《華嚴經》智入三世而無來往，十方諸佛以無古今性成大菩提。一念見道，古今見盡，新故總無，還同已前億千劫佛不可說劫佛一時成佛，亦與未來不可說劫佛一時成佛。以自證見三世無時故，以無時故即無去來。設使眾生不自見知自己身心本來正覺，自己身心正覺全德本無有滅。設有眾生若自見，知自己身心本來正覺，於自正覺本來無生、本如是故，本無能覺所覺者故。若有覺者還如是覺，本無能覺及所覺者故。如是本覺佛之境界，無凡無聖、無定無亂、不修不證、不智不愚、不生不滅。三乘權教為下劣者說，引來至此《華嚴》實教，頓受佛門。《涅槃經》雖說佛性法身理與《華嚴》共同，所說報土佛身及相智用全別，如前十門准知。只如《法華》、《涅槃》兩部之教，雖化佛所為，皆欲令彼二乘及人天種類成就一乘之法。是故《法華經》中破三乘遠繫故，令龍女以其本法，剎那之際便得菩提。《涅槃經》破闡提之無佛性故，令屠兒廣額賢劫之中而成正覺。又雪山肥膩草，牛若食者純得醍醐，不作乳蘇方成妙藥，一下直頓體不變移，如彼龍女所得之果。此《法華》、《涅槃》二部之教，勢分大義皆令三乘捨權入實，成就法界一實真門。自餘諸教皆方便說，設有但論理事，少分而談，於中事儀不能全具。唯是《華嚴》法界毘盧遮那根本佛門，理事性相輪圓具足，諸餘漸學究竟總歸。時諸學者隨路流滯，隨於權教於中繫者，多劫方迴種性，下愚自生艱難，非是聖旨故致如斯。 > The first, that of being the same, is like the simile of the nourishing grass of the Snowy Mountains in the Mahāparinirvāṇa Sūtra. It is also as stated in the 'Chapter on Bodhisattva Sarvaprabhāśi-rāja-samudgata': 'All sentient beings have the Buddha-nature; the Buddha, the Dharma, and the Saṃgha are without difference. The nature and characteristics of the Three Jewels are permanence, bliss, self, and purity; all Buddhas never ultimately enter nirvāṇa.' The Avataṃsaka Sūtra says: 'The Tathāgata does not appear in the world, nor does he pass into nirvāṇa.' Just as the Mahāparinirvāṇa Sūtra rebukes the crooked views of the two vehicles—that the Buddha descending his spirit from the Tuṣita palace to abide in the womb, and the eight phases of achieving the Way, are all crooked views—this is precisely like the Avataṃsaka Sūtra where wisdom enters the three times without coming or going, and the Buddhas of the ten directions realize great bodhi through the nature that lacks past and present. When the Way is seen in a single thought, views of past and present are exhausted, and both new and old are utterly absent; one is entirely identical with the Buddhas of hundreds of millions of kalpas and ineffable kalpas past who realized Buddhahood in a single moment, and also with the Buddhas of future ineffable kalpas who realize Buddhahood in a single moment. Because through one's own realization one sees that the three times are devoid of time, by being devoid of time there is no coming or going. Even if sentient beings do not themselves see and know that their own body and mind are originally right awakening, the complete virtue of the right awakening of their own body and mind is originally without extinction. If there are sentient beings who themselves see and know that their own body and mind are originally right awakening, then with respect to their own right awakening there is originally no arising; because it is originally thus, there is originally neither one who awakens nor that which is awakened. If there is one who awakens, they still awaken in this manner, because originally there is neither one who awakens nor that which is awakened. Such an enlightened realm of the Buddha's original awakening is without ordinary person or noble, without meditation or distraction, without practice or realization, without wisdom or foolishness, without arising or ceasing. The provisional teachings of the three vehicles are spoken for the inferior to guide them to this real teaching of the Avataṃsaka, that they may suddenly receive the Buddha gate. Although the Mahāparinirvāṇa Sūtra speaks of the principle of the Buddha-nature and dharmakāya as being identical with the Avataṃsaka, the saṃbhogakāya, Buddha body, marks, and the functioning of wisdom it describes are completely distinct, as should be understood in accordance with the preceding ten gates. Just as with the two corpuses of teachings of the Saddharmapuṇḍarīka and the Mahāparinirvāṇa, though set forth by transformation buddhas, both intend to lead those of the two vehicles and of human and heavenly kind to accomplish the teaching of the One Vehicle. Therefore, because the Saddharmapuṇḍarīka Sūtra shatters the distant attachments of the three vehicles, it causes the dragon girl, through her fundamental Dharma, to attain bodhi in the span of a kṣaṇa. Because the Mahāparinirvāṇa Sūtra shatters the view that icchantikas lack Buddha-nature, it causes the butcher Guang'e to achieve right awakening within the Bhadrakalpa. Furthermore, if a cow eats the nourishing grass of the Snowy Mountains, it yields pure ghee; without going through milk and butter, it directly becomes the wondrous medicine, immediately and suddenly without alteration of essence, just like the fruit attained by that dragon girl. The general import and momentum of these two corpuses of teachings, the Saddharmapuṇḍarīka and the Mahāparinirvāṇa, are both to make the three vehicles abandon the provisional and enter the real, accomplishing the one true and real gate of the dharmadhātu. All the other teachings are provisional explanations; even if they discuss principle and phenomena, they treat it only in small part, and the ceremonial and practical forms therein cannot be fully complete. Only the Avataṃsaka is the fundamental Buddha gate of Vairocana's dharmadhātu, perfectly and completely equipped with principle and phenomena, nature and characteristics, to which all other gradual practices ultimately return. At times students linger along the way, and those who are bound to the provisional teachings take many kalpas to transform their disposition; the inferior and foolish bring difficulty upon themselves, and it is not the holy intention that brings about such an outcome. > — English (machine translation) (machine translation) - [Previous: 2.14](https://indike.org/pramana/in.bauddha.taisho.1739.2.14) - [Next: 2.16](https://indike.org/pramana/in.bauddha.taisho.1739.2.16) - [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.2.15) — English, machine translation ## Linked texts (1) - [大般涅槃經](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.mahaparinirvana-mahayana*zh-t375.19.5) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1739.2.15](https://indike.org/pramana/in.bauddha.taisho.1739.2.15) · Pramāṇa