[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) › [大方廣佛華嚴經搜玄分齊通智方軌](https://indike.org/pramana/in.bauddha.taisho.1732) › 5.9 # 大方廣佛華嚴經搜玄分齊通智方軌 5.9 大方廣佛華嚴經搜玄分齊通智方軌 5.9 - **Language:** Classical Chinese ### [5.9](https://indike.org/pramana/in.bauddha.taisho.1732.5.9) 此下進入十住位，總作三門料簡：一方所有順因果通局。初文殊有東有南；次功德雲等二十七及第二十九大天，乃至彌勒二十九人，並云南方；第八迴向云東方；第十迴向及十地不云南方。各別有所。摩耶後文殊有示無方，普賢無示無方。所以然者，南以表正、東表發覺。前文殊初信覺理故有東，勝進順正故有南。次功德雲等二十八表未證理故，遠有相應故云南。次十一得理及應行相故，表隨緣現。次一會相入實，故不云方等，對方便相故示也。次一表結因位順果故示南也。次一表勝智境故，示離取故無方。次一大故不可示、遍故不可局方也。 > Below this, entering the stages of the ten abodes (daśa-vihārāḥ), a distinction is made using three overall gates. First, the directions and whether they accord with cause and fruit, being universal or restricted. First, Mañjuśrī has east and south; next, twenty-seven starting with Meghaśrī, etc., as well as the twenty-ninth, Mahādeva, up to Maitreya, making twenty-nine persons, all say the southern direction; the eighth dedication says the eastern direction; the tenth dedication and the ten bhūmis do not say the southern direction. Each has a specific location. After Māyā, Mañjuśrī has an indication without a direction; Samantabhadra has neither indication nor direction. The reason for this is that the south symbolizes correctness, and the east symbolizes generating awakening. Earlier, Mañjuśrī symbolized awakening to principle in the initial faith, hence there is east; superior progress accedes to correctness, hence there is south. Next, the twenty-eight including Meghaśrī and others symbolize not yet having realized the principle, and having distant correspondence, hence they say south. Next, eleven symbolize attaining principle and conforming practice, showing manifestation according to conditions. Next, one integrates marks into reality, hence no direction is stated, and \[it is\] indicated to contrast with the marks of upāya. Next, one symbolizes concluding the causal stages and acceding to the fruit, hence south is indicated. Next, one symbolizes the realm of superior wisdom, hence there is no direction to indicate freedom from grasping. Next, one is great and cannot be indicated, omnipresent and cannot be restricted to a direction. > — English (machine translation) (machine translation) - [Previous: 5.8](https://indike.org/pramana/in.bauddha.taisho.1732.5.8) - [Next: 5.10](https://indike.org/pramana/in.bauddha.taisho.1732.5.10) - [Up: 5](https://indike.org/pramana/in.bauddha.taisho.1732.5) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1732~en-mt.5.9) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1732.5.9](https://indike.org/pramana/in.bauddha.taisho.1732.5.9) · Pramāṇa