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# 法界圖記叢髓錄 1.81

法界圖記叢髓錄 1.81

- **Language:** Classical Chinese

### [1.81](https://indike.org/pramana/in.bauddha.taisho.1887b.1.81)

《探玄》釋經中初發心菩薩即是佛之文云：或云因中說果，或云解同佛境，或云約理平等，若約三乘教亦得如上說。今尋上下文，約一乘圓教始終相攝圓融無礙，得始即得終、窮終方原始。一由陀羅尼門緣起相攝故；二由普賢菩提心遍該六位故，即因是果也；三由法性無始終故，發心入始即正是終故。是故上文云：初發心時便成正覺，具足惠身不由他悟也。

> The Tanxuan \[ji\], explaining the sūtra passage stating that a bodhisattva who has initially generated the mind is identical to a Buddha, says: Some say this is explaining the fruit within the cause; some say the understanding is identical to the Buddha's realm; some say it is according to the equality of principle. If according to the teaching of the three vehicles, it can also be explained as above. Now examining the context above and below, according to the One Vehicle perfect teaching, beginning and end mutually subsume one another in perfect interfusion and unimpededness: obtaining the beginning is immediately obtaining the end, and exhausting the end only then completes the beginning. First, because of the mutual subsumption of pratītyasamutpāda of the dhāraṇī gate; second, because the bodhicitta of Samantabhadra universally encompasses the six stages, so that the cause is precisely the fruit; third, because the dharmatā has neither beginning nor end, so that generating the mind to enter the beginning is precisely the end. For this reason, the preceding text says: 'At the moment of first generating the mind, one immediately achieves perfect enlightenment, fully endowed with the body of wisdom, not through realization from another.'  
> — English (machine translation) (machine translation)

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## Translations (1)

- [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1887b~en-mt.1.81) — English, machine translation

## Linked texts (1)

- [華嚴經探玄記](https://indike.org/pramana/in.bauddha.taisho.1733.5.87) — Classical Chinese

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Source: [https://indike.org/pramana/in.bauddha.taisho.1887b.1.81](https://indike.org/pramana/in.bauddha.taisho.1887b.1.81) · Pramāṇa
