[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) › 3.42 # 新華嚴經論 3.42 新華嚴經論 3.42 - **Language:** Classical Chinese ### [3.42](https://indike.org/pramana/in.bauddha.taisho.1739.3.42) 第五時說《維摩經》即俗恒真教者，為《維摩經》中不以聲聞二乘及三乘菩薩為知法者故。是以十大弟子，杜口於毘耶；彌勒、光嚴，息芳言於法夕。此經破前四種教中菩薩聲聞染淨未亡，常欣出俗，即以淨名身居俗士，明即俗恒真，壞彼淨相常懷染淨，故說「無明有愛為如來種」等，使令三乘之眾淨相心亡，出俗入纏平等無礙，方明實德。為有實宗，還現實報淨土，如佛以足指接地所現之土是也。為三乘根劣，藉佛神通。信劣土亡，非自證故。自餘之意，前判教分宗門中已說。是故此《維摩經》名即俗恒真教。故以文殊為法身，以維摩詰明入纏之行，即以法身為體、以行為用，乃令體用自相問答。為三乘樂學如如空理厭假修真積行多生方成佛者，令歸法界性相理事因果同時。此經同別，前判教分宗門中已說。 > Regarding the teaching of the fifth period, which expounds the Vimalakīrtinirdeśa Sūtra to clarify that the mundane is ever the true: because in the Vimalakīrtinirdeśa Sūtra, the śrāvakas of the two vehicles and the bodhisattvas of the three vehicles are not regarded as those who understand the Dharma. For this reason, the ten great disciples stopped their speech in Vaiśālī, and Maitreya and Prabhāvyūha silenced their fragrant words on that evening of the Dharma. This sūtra refutes the notion in the preceding four teachings where bodhisattvas and śrāvakas have not yet eliminated \[the duality of\] defilement and purity, and constantly delight in transcending the mundane. Using Vimalakīrti's dwelling as a lay householder, it clarifies that the mundane is ever the true, breaking their notion of purity and habitual thoughts of defilement and purity; therefore, it states that 'ignorance and craving are the seeds of the Tathāgata,' and so forth, causing the assemblies of the three vehicles to lose the mind that clings to characteristics of purity, so that transcending the mundane and entering entanglement are equal and unobstructed, only then clarifying true virtue. Because it possesses the ultimate doctrine, it also manifests the pure land of true fruition, like the land manifested when the Buddha touched the earth with his toe. Because the faculties of the three vehicles were inferior, they relied on the Buddha's supernatural powers; when their faith faltered, the land vanished, as it was not their own realization. The remaining purports have already been explained in the earlier section on classifying teachings and distinguishing tenets. Therefore, this Vimalakīrtinirdeśa Sūtra is called the teaching that the mundane is ever the true. Hence it takes Mañjuśrī as the dharmakāya and Vimalakīrti as the practice of entering entanglement—taking the dharmakāya as essence and the practice as function—causing essence and function to engage in dialogue with each other. For those of the three vehicles who delight in studying the empty principle of suchness, reviling the provisional to cultivate the true and accumulating practices over many lifetimes before attaining buddhahood, it causes them to return to the simultaneous coexistence of nature and characteristics, principle and phenomena, and cause and effect in the dharmadhātu. The convergences and divergences of this sūtra have already been explained in the earlier section on classifying teachings and distinguishing tenets. > — English (machine translation) (machine translation) - [Previous: 3.41](https://indike.org/pramana/in.bauddha.taisho.1739.3.41) - [Next: 3.43](https://indike.org/pramana/in.bauddha.taisho.1739.3.43) - [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.3.42) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1739.3.42](https://indike.org/pramana/in.bauddha.taisho.1739.3.42) · Pramāṇa