[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) › 3.2 # 新華嚴經論 3.2 新華嚴經論 3.2 - **Language:** Classical Chinese ### [3.2](https://indike.org/pramana/in.bauddha.taisho.1739.3.2) 第二明依宗教別者，夫大覺出興，稱真智而自在；法身無際，等群品以同軀。任器現形、應根施教，如空谷響應擊成音，谷響無心亦無處所，但以隨緣而能普應。如來設教亦復如是，稱自根緣，得自心之法，隨增廣而成熟之。亦無常宗而成立教，對病施藥，病痊藥除。一念之間雨無量法，稱周法界，對現色身。法既無窮，宗教無盡，無前後際普備諸根。但為眾生自分前後，且如毘盧遮那之教無始無終，稱性無方、無斷無絕，隨其根類，自見入胎出家、說始終教行、入寂涅槃，其實如來本不如是。即《法華經》亦說「吾從成佛已來，經無量阿僧祇劫。」以性海圓智，一念即無量劫也。如是圓智，何有前後者焉？此經云「入剎那際三昧，示現初生涅槃。」又如經中，兜率天子三生十地，第二生上猶從惡道中來，蒙光照身生於兜率天上，得離垢三昧，便見如來住金剛寶地化大菩薩，在閻浮提始入母胎。又《法華經》云「眾生見劫盡，大火所燒時，我此土安穩。」何有前後教之差別也。但隨一期，同而且異。約立先德十家之教約為軌範，餘可淮知。 > Second, explaining the classification of the teachings according to doctrinal tenets: when the Great Awakened One emerges, He acts freely in accord with true wisdom; the dharmakāya has no boundary, taking all sorts of beings as having the same body. Appearing in forms according to the vessels \[of beings\] and dispensing teachings in response to their capacities, \[He is\] like an echo in an empty valley which sounds upon being struck. An echo in a valley has no mind and no fixed location; it simply responds everywhere according to conditions. The Tathāgata's establishing of teachings is likewise: matching their capacities and conditions, \[beings\] obtain the Dharma of their own minds, and He brings them to maturity as they increase and expand. There are also no permanent tenets by which He establishes teachings; He dispenses medicine in response to illness, and once the illness is cured, the medicine is discarded. Within a single thought, He rains down immeasurable Dharmas, matching and pervading the dharmadhātu, manifesting physical bodies in response. Since the Dharma is inexhaustible, the doctrinal teachings are infinite; without anterior or posterior limits, they universally provide for all faculties. It is only sentient beings who distinguish before and after for themselves. Moreover, the teaching of Vairocana has no beginning and no end; matching the nature, it has no fixed direction and is without interruption or cessation. According to their kinds of faculties, \[beings\] see for themselves entering the womb and leaving home, teaching the practices of beginning and end, and entering into quiescent nirvāṇa; but in truth the Tathāgata was never like this from the beginning. Even the Saddharmapuṇḍarīka Sūtra says, "Since I attained buddhahood, immeasurable asaṃkhyeya kalpas have passed." Because of the perfect wisdom of the nature-ocean, a single thought is itself immeasurable kalpas. In such perfect wisdom, how could there be before and after? This sūtra says: "Entering the samādhi of the limit of a kṣaṇa, He manifests the initial birth and nirvāṇa." Moreover, as in the sūtra, the son of heaven in Tuṣita underwent three births and the ten grounds; in his second birth he still came from the evil destinies, and upon receiving the illumination of light on his body, he was born up into Tuṣita heaven, attained the Defilement-Free Samādhi, and immediately saw the Tathāgata abiding on the diamond-jeweled ground transforming great bodhisattvas, while in Jambudvīpa He was just entering His mother's womb. Furthermore, the Saddharmapuṇḍarīka Sūtra says: "When sentient beings see the kalpa end and it is consumed by a great fire, this land of mine is tranquil." How could there be any distinction of earlier and later teachings? They merely accord with a single period, being both identical and different. Drawing upon the teachings established by ten masters of former virtuous ones as a standard, the rest may be inferred. > — English (machine translation) (machine translation) - [Previous: 3.1](https://indike.org/pramana/in.bauddha.taisho.1739.3.1) - [Next: 3.3](https://indike.org/pramana/in.bauddha.taisho.1739.3.3) - [Up: 3](https://indike.org/pramana/in.bauddha.taisho.1739.3) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1739~en-mt.3.2) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1739.3.2](https://indike.org/pramana/in.bauddha.taisho.1739.3.2) · Pramāṇa