[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) › 4.9 # 新華嚴經論 4.9 新華嚴經論 4.9 - **Language:** Classical Chinese ### [4.9](https://indike.org/pramana/in.bauddha.taisho.1739.4.9) 三修空無我觀所乘門者，為初說般若，破凡夫實有、二乘生空我執故，多修空法。有無俱空門，為空觀增勝故。雖行六波羅蜜修種種菩提分法得六神通，行菩薩行福勝人天，不生佛家不見佛性，為析法明空，不了無明是如來智慧故。《華嚴經》亦同此訶責，如前已述。如《法華經》云「若持八萬四千法藏、十二部經為人演說，令諸聽者得六神通亦未為難，聽受此經是則為難。」《法華經》成就佛乘故，非菩薩乘故。是故如來於《涅槃經》中說：一切眾生皆有佛性常樂我淨。有諸菩薩自悔過言：「我於無量劫流轉生死，只為無我之所惑亂故。」如此過故，迴心方可得見性，達我是智。諸《般若》中有文殊師利菩薩為問答者，皆論一分法身佛性道理，如《文殊般若》是也。若與聲聞為問答者，多為破二乘生空我執，說法空故。與普賢問答者，多約行門。凡說法依根，但見問答主師可知表裏，准之可見。 > Third, the gate of the vehicle of cultivating the contemplation of emptiness and selflessness: because prajñā was initially taught to refute the reified existence held by ordinary people and the self-grasping of the emptiness of persons held by the two vehicles, it extensively cultivates the dharma of emptiness. It is the gate where existence and non-existence are both empty, because the contemplation of emptiness is predominant. Although they practice the six pāramitās, cultivate various factors of bodhi, and obtain the six superknowledges, and although their practice of the bodhisattva path yields merit superior to humans and gods, they are not born into the Buddha's household and do not see the Buddha-nature, because they analyze dharmas to understand emptiness and do not realize that ignorance is the wisdom of the Tathāgata. The \*Avataṃsaka Sūtra\* likewise rebukes this, as described previously. As the \*Saddharmapuṇḍarīka Sūtra\* says: 'If one were to uphold eighty-four thousand treasuries of Dharma and the twelve divisions of scripture and expound them for people, enabling all listeners to attain the six superknowledges, that would still not be difficult; but to listen to and accept this sūtra is indeed difficult.' This is because the \*Saddharmapuṇḍarīka Sūtra\* accomplishes the Buddha Vehicle, not the Bodhisattva Vehicle. For this reason, the Tathāgata stated in the \*Mahāparinirvāṇa Sūtra\*: 'All sentient beings have the Buddha-nature, which is permanent, joyful, self, and pure.' Some bodhisattvas repented of their errors, saying: 'That we have transmigrated in birth and death for immeasurable kalpas was merely because we were deluded and confused by selflessness.' Because of such errors, only by turning their minds can they come to see the nature and realize that the self is wisdom. Wherever Bodhisattva Mañjuśrī engages in questions and answers in the various \*Prajñā\* scriptures, they always discuss the principle of a fraction of the dharmakāya Buddha-nature, as in the \*Mañjuśrī-prajñā\*. When the questions and answers are with śrāvakas, they mostly refute the self-grasping of the emptiness of persons of the two vehicles and explain the emptiness of dharmas. When the questions and answers are with Samantabhadra, they mostly pertain to the gate of practice. Whenever the Dharma is expounded, it accords with faculties; one can know the outer and inner simply by observing the principal masters in question and answer, which can be inferred accordingly. > — English (machine translation) (machine translation) - [Previous: 4.8](https://indike.org/pramana/in.bauddha.taisho.1739.4.8) - [Next: 4.10](https://indike.org/pramana/in.bauddha.taisho.1739.4.10) - [Up: 4](https://indike.org/pramana/in.bauddha.taisho.1739.4) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1739~en-mt.4.9) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1739.4.9](https://indike.org/pramana/in.bauddha.taisho.1739.4.9) · Pramāṇa