[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) › 3.43 # 新華嚴經論 3.43 新華嚴經論 3.43 - **Language:** Classical Chinese ### [3.43](https://indike.org/pramana/in.bauddha.taisho.1739.3.43) 第六時說《法華經》引權歸實教者，為羅漢隨空會寂，緣覺會十二緣生法皆無體性，六根識及名色心境三事自性無生。如是二人，皆心識滅、三界業滅，智慈不生。又為析法明空，以空破惑，樂生淨土，及留惑潤生菩薩，並不了一切眾生無明諸惑皆從一切如來根本性淨普光明無中邊智之所生，皆有淨土穢土、自佛他佛欣厭等諸邪見，不稱真障。引此三根令歸本智，故即以妙法蓮華，令知無明生死性本唯智，體性自無染，但迷悟不同無有二性，以蓮華像之，引彼三根令歸本故。是故《法華經》云「世間相常住」。一如判教分宗門中已說。 > Regarding the teaching of the sixth period, which expounds the Saddharmapuṇḍarīka Sūtra to guide the provisional back to the ultimate: because the arhats follow emptiness and converge into quiescence, and the pratyekabuddhas understand that the twelve links of conditioned arising all lack intrinsic nature, and that the six sense-consciousnesses, name-and-form, mind and objects—these three things—are unarisen by intrinsic nature. Such two types of persons have both extinguished mind and consciousness, extinguished the karma of the three realms, and neither wisdom nor compassion arises. Furthermore, for those who analyze phenomena to clarify emptiness, use emptiness to break afflictions, delight in being born in a pure land, and the bodhisattvas who retain afflictions to foster rebirth, none of them understand that the ignorance and afflictions of all sentient beings all arise from the fundamental, naturally pure, universally luminous, centerless-and-boundless wisdom of all tathāgatas; they all harbor various heterodox views of pure lands and defiled lands, of one's own Buddha and other Buddhas, of delight and revulsion, which do not accord with the real obstruction. In order to guide these three types of faculties back to their fundamental wisdom, the sūtra uses the wondrous lotus flower to make them understand that the nature of ignorance and birth-and-death is fundamentally nothing other than wisdom, its essence being naturally free of defilement, with only delusion and awakening differing without having two distinct natures; it uses the lotus flower as an emblem to guide those three faculties back to the source. Therefore, the Saddharmapuṇḍarīka Sūtra says: 'The characteristics of the world are constantly abiding.' This is entirely as explained in the earlier section on classifying teachings and distinguishing tenets. > — English (machine translation) (machine translation) - [Previous: 3.42](https://indike.org/pramana/in.bauddha.taisho.1739.3.42) - [Next: 3.44](https://indike.org/pramana/in.bauddha.taisho.1739.3.44) - [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.3.43) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1739.3.43](https://indike.org/pramana/in.bauddha.taisho.1739.3.43) · Pramāṇa