[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) › [大方廣佛華嚴經隨疏演義鈔](https://indike.org/pramana/in.bauddha.taisho.1736) › 52.11 # 大方廣佛華嚴經隨疏演義鈔 52.11 大方廣佛華嚴經隨疏演義鈔 52.11 - **Language:** Classical Chinese ### [52.11](https://indike.org/pramana/in.bauddha.taisho.1736.52.11) 疏「後別中」下，疏文有三：一正明十義、二以義收束、三結成宗趣。今初，「一約本唯是果海」者，此義即示說分齊中。論經云「我但說一分」，論解云「是地所攝亦有二種：一因分、二果分。說者為解釋。一分者，是因分，以於果分為一分故。然因果二言略有二意：一唯就十地以明，以證智為果分，方便寄法等並為因分。此復二義：一以修證相對，則方便造修為因分，息修契實為果分；二以詮表相對，則以寄法顯地為因分，真實證智為果分。二約究竟佛果對普賢因說，義通一部。謂此證智冥同果海為果分，地相之因同普賢因便為因分。」然論唯前意就究竟果說，乃是古德義取論意。疏存二義，故云雖通一部，此品正明。 > Regarding the Commentary's statement, "Next, within the distinct ones," the text of the Commentary has three parts: first, directly clarifying the ten meanings; second, subsuming them through their meanings; third, concluding the central theme and orientation. Now for the first: regarding "first, in terms of the root, it is solely the ocean of results," this meaning lies in showing the scope of what is expounded. The treatise on the sūtra states: "I explain only one portion." The treatise's commentary explains: "What is subsumed by these bhūmis also has two kinds: first, the causal portion; second, the resultant portion. 'Expounding' is to explain. 'One portion' is the causal portion, because in relation to the resultant portion it is one portion. However, the two words 'cause' and 'result' generally have two senses: first, clarifying them solely with respect to the ten bhūmis, taking the realized wisdom as the resultant portion, and the upāya, provisionally lodged teachings, etc., all as the causal portion. This again has two meanings: first, contrasting cultivation and realization, the exertion of practice through upāya is the causal portion, and the cessation of practice to accord with reality is the resultant portion; second, contrasting expressing and manifesting, using the lodged teachings to reveal the bhūmis is the causal portion, and the true realized wisdom is the resultant portion. Second, expounding in terms of the ultimate fruit of buddhahood in contrast to Samantabhadra's cause, the meaning applies to the entire work. That is, this realized wisdom implicitly merging with the ocean of results is the resultant portion, and the causes of the bhūmi characteristics conforming to Samantabhadra's cause are then the causal portion." However, the treatise solely takes the former meaning; explaining it in terms of the ultimate result was an adoption of the treatise's meaning by ancient masters. The Commentary retains both meanings, hence it says that although it applies to the entire work, this chapter directly clarifies it. > — English (machine translation) (machine translation) - [Previous: 52.10](https://indike.org/pramana/in.bauddha.taisho.1736.52.10) - [Next: 52.12](https://indike.org/pramana/in.bauddha.taisho.1736.52.12) - [Up: 52](https://indike.org/pramana/in.bauddha.taisho.1736.52) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1736~en-mt.52.11) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1736.52.11](https://indike.org/pramana/in.bauddha.taisho.1736.52.11) · Pramāṇa