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# 華嚴經探玄記 9.6

華嚴經探玄記 9.6

- **Language:** Classical Chinese

### [9.6](https://indike.org/pramana/in.bauddha.taisho.1733.9.6)

三宗趣者，亦二：先明會宗，謂約人有化主及助化，各有體相用，並通性起及修生可知。約法有生了因果及差別平等二種因果，亦是修生本有因果，亦有教事及義理。體相用準前可知，但通性起為異，餘義準知。二品宗者，此品約總正以十地證行為宗，別說有十義：一約本，唯是果海不可說性。二約所證，是離垢真如。三約智，謂根本後得等三智。四約斷，謂離二障種現。五約所修，初地修願行、二地戒行、三禪行、四道品行、五諦行、六緣生行、七菩提分行、八淨土行、九說法行、十受位行。六約修成，有四行，謂初地信樂行、二戒行、三定行、四已上總是慧行；慧行中四五六是二乘慧，七地已去是菩薩慧。七約位有二位，謂證位、阿含位，是十地之位故也。八約寄乘法，謂初二三地寄世間人天乘，四五六七地寄出世間是三乘，八地已上出出世間是一乘法，故以諸乘為此地法也。九約寄位之行，謂於十地成檀等十度行。十約報，現十王事相。餘義下當別辨。

> Third, regarding the principal theme, there are also two: First, explaining the theme of the assembly: in terms of persons, there are the presiding transformer and the assistants in transformation, each possessing essence, characteristics, and function, all extending to nature manifestation and practice-arising, as can be understood. In terms of dharmas, there are the two causes and fruitions—generative and revealing, differentiated and equal; they are also the causes and fruitions of practice-arising and intrinsic possession; there are also the teachings/phenomena and the principle/meaning. Essence, characteristics, and function may be understood by analogy with the preceding, differing only in extending to nature manifestation; the remaining meanings may be understood accordingly. Second, regarding the theme of the chapter: in general terms, this chapter takes the practices of realization of the ten bhūmis as its principal theme. Distinctively, there are ten meanings: 1. In terms of the source, it is solely the ineffable nature of the ocean of fruition. 2. In terms of what is realized, it is undefiled true suchness. 3. In terms of gnosis, it refers to the three gnoses—fundamental, subsequent, and so forth. 4. In terms of abandonment, it refers to abandoning the seeds and active manifestations of the two hindrances. 5. In terms of what is cultivated: the first bhūmi cultivates the practice of vows; the second bhūmi, the practice of morality; the third, the practice of dhyāna; the fourth, the practice of the limbs of the path; the fifth, the practice of the truths; the sixth, the practice of conditioned arising; the seventh, the practice of the factors of bodhi; the eighth, the practice of pure lands; the ninth, the practice of expounding the Dharma; the tenth, the practice of receiving the stage. 6. In terms of what is accomplished through cultivation, there are four practices: the first bhūmi is the practice of faithful joy; the second, the practice of morality; the third, the practice of samādhi; the fourth and above are all the practice of wisdom. Within the practice of wisdom, the fourth, fifth, and sixth are the wisdom of the two vehicles; from the seventh bhūmi onward is the wisdom of bodhisattvas. 7. In terms of stages, there are two stages: the stage of realization and the stage of instruction (āgama), as they are the stages of the ten bhūmis. 8. In terms of the vehicles provisionally lodged, the first, second, and third bhūmis provisionally lodge the worldly human and deva vehicles; the fourth, fifth, sixth, and seventh bhūmis provisionally lodge the supramundane three vehicles; the eighth bhūmi and above provisionally lodge the supra-supramundane One Vehicle; therefore, the various vehicles are taken as the dharmas of these bhūmis. 9. In terms of the practices of the lodged stages, within the ten bhūmis one accomplishes the practices of the ten pāramitās—dāna and so forth. 10. In terms of retribution, one manifests the phenomenal aspects of the ten kings. The remaining meanings will be distinguished separately below.  
> — English (machine translation) (machine translation)

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## Translations (1)

- [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1733~en-mt.9.6) — English, machine translation

## Linked texts (1)

- [大方廣佛華嚴經疏](https://indike.org/pramana/in.bauddha.taisho.1735.31.5) — Classical Chinese

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Source: [https://indike.org/pramana/in.bauddha.taisho.1733.9.6](https://indike.org/pramana/in.bauddha.taisho.1733.9.6) · Pramāṇa
