[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) › [華嚴經探玄記](https://indike.org/pramana/in.bauddha.taisho.1733) › 3.6 # 華嚴經探玄記 3.6 華嚴經探玄記 3.6 - **Language:** Classical Chinese ### [3.6](https://indike.org/pramana/in.bauddha.taisho.1733.3.6) 三宗趣者，有二：一約人、二約法。人亦二：一化主、二助化，各有體、相、用。主中，內證法智為體、七日思惟解脫為相、加說為用，此三不二，唯是一果。助化中，入定為體、蒙加為相、起說為用，此三不二，唯是一因。此上因果，融攝不二，唯是一人。法中亦二：一約義理、二約教事，亦各有體相用義。理中，性海為體、別德為相、應教為用，此三不二，唯一義理。教事中，本分內五海十智為體、十世界及華藏界為相、益機為用，此三不二，為一教事。此上教義，融攝不二，為一法也。又上人法復圓融不二，為一宗趣。此四義各三，為一緣起，相即無礙，是故或唯果，以俱是佛故；或唯因，俱是普賢故。或教或義、或人或法、或體或用、或主體乃至或教用，竝皆攝盡，准思可見。下諸會宗皆有此相，但隨法異耳。 > Third, the central theme and orientation has two aspects: 1. in terms of persons; 2. in terms of dharmas. Persons are also of two kinds: 1. the teaching master; 2. the assistants in teaching. Each has essence, marks, and function. Within the master: internal realization of the Dharma wisdom is the essence; seven days of contemplating liberation is the mark; empowered preaching is the function. These three are non-dual, being solely one fruit. Within the assistants in teaching: entering samādhi is the essence; receiving empowerment is the mark; arising to teach is the function. These three are non-dual, being solely one cause. The cause and fruit above interpenetrate and are non-dual, being solely one person. In terms of dharmas, there are also two: 1. in terms of principle and meaning; 2. in terms of the phenomena of the teaching. Each also has the meaning of essence, marks, and function. Within principle: the ocean of nature is the essence; particular virtues are the marks; responding to the teaching is the function. These three are non-dual, being solely one principle and meaning. Within the phenomena of the teaching: within the fundamental lot, the five oceans and ten wisdoms are the essence; the ten worlds and the Padmagarbha realm are the marks; benefiting spiritual capacities is the function. These three are non-dual, forming one phenomenon of the teaching. The teaching and principle above interpenetrate and are non-dual, forming one Dharma. Furthermore, the persons and dharmas above again perfectly interpenetrate and are non-dual, forming one central theme and orientation. These four meanings each have three, forming one dependent origination, mutually identical and unobstructed. Therefore, it is either solely fruit, because all are the Buddha; or solely cause, because all are Samantabhadra. Whether teaching or principle, person or dharma, essence or function, master's essence or even teaching's function—all are completely subsumed; contemplating this by analogy, it can be seen. The themes of all the subsequent assemblies possess this characteristic, differing only according to the Dharma. > — English (machine translation) (machine translation) - [Previous: 3.5](https://indike.org/pramana/in.bauddha.taisho.1733.3.5) - [Next: 3.7](https://indike.org/pramana/in.bauddha.taisho.1733.3.7) - [Up: 3](https://indike.org/pramana/in.bauddha.taisho.1733.3) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1733~en-mt.3.6) — English, machine translation ## Linked texts (1) - [大方廣佛華嚴經搜玄分齊通智方軌](https://indike.org/pramana/in.bauddha.taisho.1732.1.26) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1733.3.6](https://indike.org/pramana/in.bauddha.taisho.1733.3.6) · Pramāṇa