[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) › 9.5 # 華嚴經探玄記 9.5 華嚴經探玄記 9.5 - **Language:** Classical Chinese ### [9.5](https://indike.org/pramana/in.bauddha.taisho.1733.9.5) 二來意中亦二：先會來意者，前是阿含行滿，次明入證成果，義次第故，是故來也。二品來者，前明迴比向證，今明迴已得證顯行不虛，故次來也。又前約比位寄顯普賢圓滿行德，今約證位寄顯三乘差別行德，顯法次第，故次來也。是故前諸位內皆悉廣顯普賢自在之德，於此地上絕無其名者，是此事也。豈可地前深廣證地反劣？但是寄顯不同故也。問：宜應證地是深順同普德，地前位淺應順三乘，何不爾耶？答：此中文意為顯教相不同故爾，謂若於地上得普賢德，則與三乘教便不別。今明若是三乘行位，則於地前實不自在，顯此一乘則不如是，故於彼地前則便自在得普賢德。是故若准此普賢地前而取地上，其地上行相甚深甚深，非如此說，此即下〈普賢行品〉是也。若准此三乘證地行相而取地前，其地前行甚極麁淺，不同前說，即是《瑜伽．菩薩地》內十二住中初二是也。問：何故不齊？謂一乘地前有普賢德，一乘地上亦有普賢行，如〈普賢行品〉說。三乘地上德如此品說，三乘地前行文中何不說？答：此經宗明一乘故，是故一乘行廣，論三乘位略辨也。又釋：以一乘十地甚深，故通攝三乘等總為十地，仍以六相陀羅尼門融顯無盡，成普賢十地自在之義。地前則未能如是，但直顯普賢，故不同地上也。 > Second, within the occasion of arrival there are also two: First, the occasion of arrival of the assembly: the preceding was the fulfillment of practice according to the teachings (āgama), and next the realization and fruition upon entering realization are explained; because the meanings are in sequence, it therefore arrives. Second, the occasion of arrival of the chapter: the preceding explained the dedication of inferential \[practice\] toward realization, and now it explains that having dedicated one attains realization, revealing that practice is not in vain; hence it arrives next. Furthermore, the preceding used the inferential station to express the complete virtuous practices of Samantabhadra, whereas now it uses the station of realization to express the differentiated virtuous practices of the three vehicles, manifesting the sequence of dharmas; hence it arrives next. For this reason, in all the preceding stages the sovereign virtues of Samantabhadra were extensively revealed, yet above these bhūmis his name is entirely absent—this is the reason. How could it be that prior to the bhūmis is deep and vast, while the bhūmis of realization are contrary and inferior? It is simply that the provisional expressions are different. Question: It should be that the bhūmi of realization is deep and in accord with the universal virtues \[of Samantabhadra\], while the stages prior to the bhūmis are shallow and should accord with the three vehicles; why is it not so? Answer: The intention of the text here is so in order to reveal the difference in doctrinal characteristics. That is, if the virtues of Samantabhadra were attained above the bhūmis, there would be no distinction from the teaching of the three vehicles. Now, it is made clear that if it were the stages of practice of the three vehicles, then prior to the bhūmis one would indeed not have sovereign mastery; but to reveal this One Vehicle, it is not like that, so prior to those bhūmis one directly attains the virtues of Samantabhadra with sovereign mastery. Therefore, if based on this Samantabhadra prior to the bhūmis one infers above the bhūmis, the characteristics of practice above the bhūmis are profound, exceedingly profound, not as described here—this is indeed the 'Chapter on the Practice of Samantabhadra' below. If based on these characteristics of practice of the three vehicles' bhūmis of realization one infers prior to the bhūmis, the practices prior to the bhūmis are extremely coarse and shallow, unlike what was previously described—that is, the first two among the twelve abidings in the 'Bodhisattvabhūmi' of the Yogācārabhūmi. Question: Why are they not equal? That is, the One Vehicle prior to the bhūmis has the virtues of Samantabhadra, and the One Vehicle above the bhūmis also has the practices of Samantabhadra, as spoken in the 'Chapter on the Practice of Samantabhadra'. The virtues above the bhūmis of the three vehicles are as spoken in this chapter; why are the practices prior to the bhūmis of the three vehicles not spoken of in the text? Answer: Because the main purport of this sūtra is to explain the One Vehicle, the practices of the One Vehicle are extensive, while the stages of the three vehicles are only briefly treated. Another explanation: because the ten bhūmis of the One Vehicle are exceedingly profound, they comprehensively encompass the three vehicles and so forth entirely into the ten bhūmis, yet with the gateways of the six characteristics and dhāraṇīs they interpenetrate and reveal them boundlessly, establishing the meaning of the sovereign mastery of Samantabhadra's ten bhūmis. Prior to the bhūmis, one is not yet able to do so, but directly reveals Samantabhadra; hence it is not the same as above the bhūmis. > — English (machine translation) (machine translation) - [Previous: 9.4](https://indike.org/pramana/in.bauddha.taisho.1733.9.4) - [Next: 9.6](https://indike.org/pramana/in.bauddha.taisho.1733.9.6) - [Up: 9](https://indike.org/pramana/in.bauddha.taisho.1733.9) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1733~en-mt.9.5) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1733.9.5](https://indike.org/pramana/in.bauddha.taisho.1733.9.5) · Pramāṇa