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# 華嚴經探玄記 11.9

華嚴經探玄記 11.9

- **Language:** Classical Chinese

### [11.9](https://indike.org/pramana/in.bauddha.taisho.1733.11.9)

第六因果分別者，亦有通別。通說俱因，以在因位故。若爾，第十何故成佛？釋有二義：一此是地上菩薩願力示現他方成佛，理實非佛。二地中起願，願當成佛，今亦未成；或是果，以地前起願未成為因、得地成就為果，如十度行地前為因、地上為果等。別說中有二：初隨顯言，前九為因、後一為果；二具攝言，前五成因行，第六知世界智是所求種智果，第七是所求淨土依果，八九亦因，第十所求正報果。

> Sixth, regarding the distinction in terms of cause and fruit, there are also general and particular aspects. Generally speaking, they are all causes, because they pertain to the causal stage. If so, why does the tenth speak of attaining Buddhahood? The explanation has two meanings: first, this refers to a bodhisattva above the bhūmis manifesting the attainment of Buddhahood in another realm through the power of vows, whereas in principle and reality he is not yet a Buddha; second, generating a vow while on the bhūmis, vowing that he will become a Buddha in the future, yet now he has not yet attained it. Or else it is the fruit, in that generating the vow prior to the bhūmis without fulfillment is the cause, while attaining fulfillment on the bhūmis is the fruit—just as with the practices of the ten pāramitās, which are causes prior to the bhūmis and fruits above the bhūmis, and so forth. In the particular explanation, there are two perspectives: first, following the explicit text, the first nine are causes and the last one is the fruit; second, embracing them comprehensively, the first five constitute causal practice; the sixth, the wisdom of knowing the worlds, is the fruit of the all-inclusive wisdom sought; the seventh is the dependent fruit of the pure land sought; the eighth and ninth are also causes; and the tenth is the direct retribution fruit sought.  
> — English (machine translation) (machine translation)

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## Translations (1)

- [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1733~en-mt.11.9) — English, machine translation

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Source: [https://indike.org/pramana/in.bauddha.taisho.1733.11.9](https://indike.org/pramana/in.bauddha.taisho.1733.11.9) · Pramāṇa
