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# 大方廣佛華嚴經疏 3.29

大方廣佛華嚴經疏 3.29

- **Language:** Classical Chinese

### [3.29](https://indike.org/pramana/in.bauddha.taisho.1735.3.29)

第八以義圓收者，上來諸門或以七字攝盡，如前已辯。或以教義攝盡、或以理智攝盡、或以人法攝盡、或信解行證攝盡。或唯普賢、文殊、毘盧遮那三聖攝盡，謂大方廣即普賢，普賢表所證法界故；華嚴即文殊，文殊表能證故；佛即遮那，具能所故。又大即普賢，普賢菩薩自體遍故；方廣即文殊，文殊表即體之智故。華即普賢，普賢行故；嚴即文殊，文殊以解起行故。佛即圓解行之。普賢、文殊，證法界體用之普賢、文殊，成毘盧遮那光明遍照。

> Eighth, perfectly gathering by meaning: the previous gates are either completely subsumed by the seven characters, as already explained before; or completely subsumed by teaching and meaning; or completely subsumed by noumenon and wisdom; or completely subsumed by person and Dharma; or completely subsumed by faith, understanding, practice, and realization. Or they are completely subsumed solely by the three sages Samantabhadra, Mañjuśrī, and Vairocana: "Mahāvaipulya" is Samantabhadra, because Samantabhadra represents the realized dharmadhātu; "Avataṃsaka" is Mañjuśrī, because Mañjuśrī represents that which realizes; "Buddha" is Vairocana, possessing both the subjective and the objective. Furthermore, "Great" is Samantabhadra, because Bodhisattva Samantabhadra's own essence is omnipresent; "Correct and Vast" is Mañjuśrī, because Mañjuśrī represents the wisdom identical with essence. "Flower" is Samantabhadra, because of Samantabhadra's practice; "Adornment" is Mañjuśrī, because Mañjuśrī initiates practice by means of understanding. "Buddha" is the Samantabhadra and Mañjuśrī of perfected understanding and practice, the Samantabhadra and Mañjuśrī who realize the essence and function of the dharmadhātu, accomplishing Vairocana's universally illuminating light.  
> — English (machine translation) (machine translation)

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## Translations (1)

- [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1735~en-mt.3.29) — English, machine translation

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Source: [https://indike.org/pramana/in.bauddha.taisho.1735.3.29](https://indike.org/pramana/in.bauddha.taisho.1735.3.29) · Pramāṇa
