[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) › [維摩義記](https://indike.org/pramana/in.bauddha.taisho.1776) › 2.48 # 維摩義記 2.48 維摩義記 2.48 - **Language:** Classical Chinese ### [2.48](https://indike.org/pramana/in.bauddha.taisho.1776.2.48) 問曰：涅槃是佛果德，至果始有，云何宣說一切眾生即涅槃乎？解義有三：一就緣說緣。斷生死已，別得涅槃，是故經中宣說涅槃以為互無。二約緣論實。轉生死體以為涅槃，故說涅槃為了因果。三就實論實。生死之體即是涅槃，不待遷轉。譬如闇夜見繩為蛇，明眼觀之蛇即是繩，豈待遷轉？故經說言：大般涅槃本自有之。又論亦言：自性常寂，非先有染後時離矣。今此所論，義當後門。又約人論，人有凡聖，凡聖一體。據凡望聖，聖為惑隱，與後顯時淨德為本，說為佛性及涅槃性，不名為佛、不名涅槃。據佛望彼眾生之體，從來常淨，無惑隱覆、不須更滅，是故本來即是涅槃。今此所論，據佛望之，故說佛知即涅槃矣。上來第一廣破有得。 > Question: Nirvāṇa is the virtuous quality of buddhahood as fruition, existing only upon reaching the fruition; why is it proclaimed that all sentient beings are themselves nirvāṇa? Explanation: There are three meanings: First, discussing conditions in terms of conditions: having severed saṃsāra, one separately attains nirvāṇa; therefore, in sūtras nirvāṇa is proclaimed as mutual non-existence. Second, discussing reality with reference to conditions: transforming the essence of saṃsāra into nirvāṇa; therefore, nirvāṇa is spoken of as a fruition of a revealing cause. Third, discussing reality in terms of reality: the essence of saṃsāra is itself nirvāṇa, not awaiting any alteration or transformation. For example, when in the dark of night a rope is seen as a snake, to one with clear eyes the snake is itself the rope; how could it await alteration or transformation? Therefore the sūtra says: 'The great parinirvāṇa originally exists of itself.' Furthermore, a treatise also says: 'Its self-nature is constantly quiescent; it is not that there was defilement beforehand and separation from it later.' What is discussed here falls under this latter approach. Furthermore, discussing it in terms of persons: persons include ordinary beings and nobles, yet ordinary beings and nobles share a single essence. Looking from the ordinary toward the noble, the noble is concealed by afflictions, serving as the basis for the pure virtues when later manifested; it is spoken of as buddha-nature and nirvāṇa-nature, but is not called a buddha or called nirvāṇa. Looking from the Buddha toward the essence of those sentient beings, it has always been constantly pure from the beginning, without the concealment of afflictions and needing no further extinction; therefore, it is originally nirvāṇa itself. What is discussed here looks at it from the Buddha's perspective; hence it says that the Buddha knows that they are themselves nirvāṇa. The above is the first part, which extensively refutes the existence of attainment. > — English (machine translation) (machine translation) - [Previous: 2.47](https://indike.org/pramana/in.bauddha.taisho.1776.2.47) - [Next: 2.49](https://indike.org/pramana/in.bauddha.taisho.1776.2.49) - [Up: 2](https://indike.org/pramana/in.bauddha.taisho.1776.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1776~en-mt.2.48) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1776.2.48](https://indike.org/pramana/in.bauddha.taisho.1776.2.48) · Pramāṇa