[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) › 2.2 # 華嚴經探玄記 2.2 華嚴經探玄記 2.2 - **Language:** Classical Chinese ### [2.2](https://indike.org/pramana/in.bauddha.taisho.1733.2.2) 第十隨文解釋者，今此三萬六千偈經，有七處八會，謂人中三處、天上四處為七，重會普光為八會。於中有三十四品：初一品是序分，〈盧舍那品〉下明正宗。流通有無，以四義釋：一以眾生心微塵下二頌為流通，以結歎勸信故。二為經來不盡，闕無流通。三為此經是稱法界法門說故，總無流通。問：若爾，何得便有序分？答：以有見聞通趣入故，有始為序；以所入無極故，無終流通。如修生佛果，有始無終。若不爾者，何故八會一一會末皆無流通？《大般若經》十六會中，彼會會後皆別有流通。《大集經》中諸會末皆亦有之。此經不爾，故知別意有所表也。四以餘三乘等法逐機差別利益眾生為流通益相。又大遠法師分此經為四分：初品，名緣起淨機分；二〈舍那品〉，名標宗策志分；三〈名號品〉下至第八會來，名顯道策修分；四末後普賢所說偈，名屬累流通分。今更尋下文，總長分為五：初品是教起因緣分；二〈舍那品〉中一周問答，名舉果勸樂生信分；三從第二會至第六會來一周問答，名修因契果生解分；四第七會中一周問答，名託法進修成行分；五第八會中一周問答，名依人入證成德分。流通有無以如上辯。此五分皆依前起後，文次相生、義理周足，是故不增減也。 > Tenth, explaining according to the text: Now, this sūtra of thirty-six thousand verses has seven locations and eight assemblies—meaning three locations among humans and four locations in the heavens make seven, and reconvening at Universal Light makes eight assemblies. Within these there are thirty-four chapters: the first chapter is the introductory section, and from the 'Chapter on Rocana' downward clarifies the main doctrine. The presence or absence of a transmission section is explained through four meanings: First, taking the two verses following 'The dust-motes of sentient beings' minds...' as the transmission section, because they conclude with praise and exhort faith. Second, because the arrival of the text was incomplete, it lacks a transmission section. Third, because this sūtra is expounded as a Dharma-gate corresponding to the dharmadhātu, it has no transmission section overall. Question: If so, how can it have an introductory section? Answer: Because there is entry gained through seeing and hearing, having a beginning serves as the introduction; because that which is entered is boundless, it lacks an end as a transmission. It is like the cultivated and attained Buddha-fruit, which has a beginning but no end. If it were not so, why would the end of each and every one of the eight assemblies lack a transmission? In the sixteen assemblies of the Great Prajñāpāramitā Sūtra, after each and every assembly there is a distinct transmission. At the end of every assembly in the Mahāsaṃnipāta Sūtra there is also one. This sūtra is not like that; hence we know that its distinct intent signifies something. Fourth, taking the other teachings of the three vehicles and so forth that adapt to capacities with distinctions to benefit sentient beings as the aspect of the benefit of transmission. Furthermore, Dharma Master Da Yuan divided this sūtra into four sections: the first chapter is called the section on the conditions of arising and the purification of capacities; the second, the 'Chapter on Rocana', is called the section on establishing the theme and spurring resolution; the third, from the 'Chapter on the Names' downward to the eighth assembly, is called the section on revealing the path and spurring cultivation; the fourth, the verses spoken by Samantabhadra at the very end, is called the section on entrustment and transmission. Now, examining the lower text further, I divide it comprehensively into five sections: The first chapter is the section on the causes and conditions for the arising of the teaching; the one round of questions and answers in the second, the 'Chapter on Rocana', is called the section on presenting the fruit to encourage delight and generate faith; the one round of questions and answers from the second assembly to the sixth assembly is called the section on cultivating causes to tally with the fruit and generate understanding; the one round of questions and answers in the seventh assembly is called the section on relying upon phenomena to advance cultivation and accomplish practice; the one round of questions and answers in the eighth assembly is called the section on relying upon persons to enter realization and accomplish virtue. The presence or absence of a transmission section has been distinguished as above. These five sections all arise from what precedes to produce what follows; the textual sequence gives rise to one another, and their principles are complete and sufficient; therefore they neither increase nor decrease. > — English (machine translation) (machine translation) - [Previous: 2.1](https://indike.org/pramana/in.bauddha.taisho.1733.2.1) - [Next: 2.3](https://indike.org/pramana/in.bauddha.taisho.1733.2.3) - [Up: 2](https://indike.org/pramana/in.bauddha.taisho.1733.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1733~en-mt.2.2) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1733.2.2](https://indike.org/pramana/in.bauddha.taisho.1733.2.2) · Pramāṇa