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# 新華嚴經論 2.17

新華嚴經論 2.17

- **Language:** Classical Chinese

### [2.17](https://indike.org/pramana/in.bauddha.taisho.1739.2.17)

答曰：三乘權學繫未亡者，重成不得。至其體達三世盡劫，佛皆總一時同成正覺，本無先後無妨礙，為法本體性無時故。凡情橫繫妄作時生，妄見網中見佛出世，而實諸佛應真會本無出無沒。是故《華嚴經》云「諸佛不出世，亦無有涅槃。」諸佛但自體應真、任性圓寂、稱性緣起、對現色身，無來無去、無造作故。

> Answer: For those of the provisional study of the three vehicles whose attachments have not yet perished, there cannot be another realization. When one reaches the realization of the essence where the three times and all kalpas are exhausted, all Buddhas simultaneously and together achieve right awakening; originally there is no before or after, and no obstruction, because the fundamental essence of phenomena has no time. The delusions of ordinary consciousness form attachments across time, falsely generating concepts of time and seeing the Buddha appearing in the world within the net of false views; yet in reality the Buddhas, in accord with truth and union with the source, have neither appearance nor disappearance. Therefore the Avataṃsaka Sūtra says: 'All Buddhas do not appear in the world, nor do they pass into nirvāṇa.' The Buddhas merely accord in their own essence with truth, are spontaneously quiescent in nature, arise dependently according to nature, and manifest physical bodies in response, being without coming or going and without fabrication.  
> — English (machine translation) (machine translation)

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## Translations (1)

- [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1739~en-mt.2.17) — English, machine translation

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Source: [https://indike.org/pramana/in.bauddha.taisho.1739.2.17](https://indike.org/pramana/in.bauddha.taisho.1739.2.17) · Pramāṇa
