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# 大方廣圓覺修多羅了義經略疏 1.393

大方廣圓覺修多羅了義經略疏 1.393

- **Language:** Classical Chinese

### [1.393](https://indike.org/pramana/in.bauddha.taisho.1795.1.393)

此方正名寂滅，取其義類乃有多名，總以義翻，稱為圓寂，謂覺性既圓，無法不寂。本無生死，具足三德，翻三雜染等。故二三四種亦皆此攝，故彼經云：「能建大義。」又《華嚴》云：「不為菩薩示現涅槃，欲令常見佛圓滿故，但為令眾生生欣樂戀慕故，現出現沒。佛日常現淨心器中，心濁器破則不得見。」

> In this land, this is correctly named quiescence. Grasping its categories of meaning, there are many names; translated comprehensively by its meaning, it is called 'complete quiescence', meaning that since the nature of enlightenment is complete, there is no dharma that is not quiescent. Originally free from saṃsāra, fully possessing the three virtues, overturning the three defilements, and so forth. Therefore, the two, three, and four kinds are also all subsumed under this. Thus that sūtra says: 'Able to establish great meaning.' Furthermore, the \*Huayan \[Sūtra\]\* says: 'It does not manifest nirvāṇa for bodhisattvas, wishing them to always see the Buddha complete; it only appears and disappears to make sentient beings generate longing and yearning. The sun of the Buddha constantly appears in the pure vessel of the mind; if the mind is turbid or the vessel broken, then he cannot be seen.'  
> — English (machine translation) (machine translation)

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## Translations (1)

- [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1795~en-mt.1.393) — English, machine translation

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Source: [https://indike.org/pramana/in.bauddha.taisho.1795.1.393](https://indike.org/pramana/in.bauddha.taisho.1795.1.393) · Pramāṇa
