[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) › 2.8 # 新華嚴經論 2.8 新華嚴經論 2.8 - **Language:** Classical Chinese ### [2.8](https://indike.org/pramana/in.bauddha.taisho.1739.2.8) 四所建法輪主伴別者，《涅槃經》勸請之首，即是迦葉菩薩、文殊師利菩薩、師子吼菩薩、舍利弗等，為法軌度勸請之首。魔王波旬勸請如來入涅槃。如《華嚴經》建法之首，即是普賢、文殊、覺首、法慧、功德林、金剛幢、金剛藏等，如是十首、十慧、十林、十幢、十藏佛果位內大菩薩等，建立五位佛果之行相法門故，以諸位明位位中有佛果故。故如《華嚴經》所有建立法度問答諸菩薩，皆是十方此土諸菩薩眾，盡是神洞真源、智齊法界，十方應現，不來而到、不去而至，稱法性之施設、非往來之所致，纖塵之內乃有無盡身雲、微毫之中顯現難思相海，十方法界一切皆然。一切處忽然而有，無所從來；忽爾而無，亦無所去。於一切處一切時，於有情身相境界山河大海十方虛空示現色像，有無自在、無盡重重，皆是如是大菩薩眾。是故不同《涅槃經》中迦葉菩薩、聲聞舍利弗，生在人家、示同凡位，引彼三乘之種，見佛涅槃而生悲感，涕流盈目而來集會。 > Fourth, the difference in the hosts and companions who established the wheel of the Dharma: The leaders of the entreaty in the Mahāparinirvāṇa Sūtra are precisely Bodhisattva Kāśyapa, Bodhisattva Mañjuśrī, Bodhisattva Siṃhanāda, Śāriputra, and so forth, who serve as the leaders of the entreaty for the standard of the Dharma. The demon king Pāpīyas entreated the Tathāgata to enter nirvāṇa. In the Avataṃsaka Sūtra, the leaders who established the Dharma are precisely Samantabhadra, Mañjuśrī, Bodhiśīrṣa, Dharmamati, Guṇavanamālā, Vajradhvaja, Vajragarbha, and so on—such great bodhisattvas within the stage of the Buddha-fruit as the ten leaders, ten matis, ten vanas, ten dhvajas, and ten garphas—because they establish the practices and Dharma doors of the Buddha-fruit across the five stages, and through these stages illuminate that there is the Buddha-fruit within each and every stage. Therefore, as in the Avataṃsaka Sūtra, all the bodhisattvas who establish the Dharma standards and engage in dialogues are assemblies of bodhisattvas from this land and the ten directions; all of them spiritually penetrate the true source and their wisdom equals the dharmadhātu. Manifesting in response throughout the ten directions, they arrive without coming and reach without going; this is an arrangement conforming to the nature of phenomena, not brought about by coming and going. Within a tiny dust mote there are boundless clouds of bodies; within a fine hair there are manifest oceans of inconceivable forms; it is like this throughout the dharmadhātu of the ten directions. In all places they suddenly exist, coming from nowhere; suddenly they cease, going nowhere. At all places and at all times, in the bodies, forms, and realms of sentient beings, in mountains, rivers, great oceans, and the empty space of the ten directions, they manifest bodily forms, free in existence and non-existence, endless and layer upon layer—they are all such great bodhisattvas. Therefore, they are not like Bodhisattva Kāśyapa and the śrāvaka Śāriputra in the Mahāparinirvāṇa Sūtra, who were born in human households and appeared identical to ordinary stages, leading that lineage of the three vehicles, who felt grief upon seeing the Buddha's nirvāṇa and gathered with eyes streaming with tears. > — English (machine translation) (machine translation) - [Previous: 2.7](https://indike.org/pramana/in.bauddha.taisho.1739.2.7) - [Next: 2.9](https://indike.org/pramana/in.bauddha.taisho.1739.2.9) - [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.2.8) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1739.2.8](https://indike.org/pramana/in.bauddha.taisho.1739.2.8) · Pramāṇa