[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) › [花嚴經文義綱目](https://indike.org/pramana/in.bauddha.taisho.1734) › 1.109 # 花嚴經文義綱目 1.109 花嚴經文義綱目 1.109 - **Language:** Classical Chinese ### [1.109](https://indike.org/pramana/in.bauddha.taisho.1734.1.109) 第三顯文分齊者，有六重。一約三分：初品是序分。二〈盧舍那品〉下是正宗。經來不盡，故無流通。又釋此經總無流通，以前七會各無流通故。《大般若經》十六會末各別流通，此不同彼，故知此經總無流通，表顯法門無終盡故。二依正法師等作四分：初品是序分。二〈盧舍那品〉下至〈光明覺〉四品經文，名舉果勸樂分。三從〈明難品〉下至〈性起〉二十七品經文，明修因契果分。四七八二會，明依人入證分。三正說有五分：初一品教起因緣分。二〈盧舍那品〉中一周問答，是舉果勸樂生信分。三從第二會盡第六會有三十品，亦一周問答，是修因契果生解分。四第七會中一周問答，是託法進修成行分。五第八會中一周問答，是依人入證成德分。以此經中唯有如此四翻問答，是故兼序。但得科為五分，不得異說。又四問答中，初生信、二起解、三成行、四證真，故義圓足不增減也。四或為五周因果：第一會中果廣而因略，是所信因果。第二會至〈小相品〉，是修生因果，〈普賢〉、〈性起〉是修顯因果。第七會中成行因果。第八會中入證因果。五或八會各一法，初一所信之境、二依境起信、三依信生解、四依解起行、五隨行起願、六行願證實、七練行純熟、八該攝法界，亦是義理圓滿，故無增減也。六或分為十，謂前五周因果之內，初後二位先果後因，餘三皆先因後果。各分因果二位，故為十也。 > Third, in revealing the divisions of the text, there are six tiers. First, in terms of the three divisions: the first chapter is the preface division. Second, from the Chapter on Rocana downward is the main body. Because the translation brought \[to China\] was incomplete, it lacks the transmission division. Another explanation is that this sūtra completely lacks a transmission division because each of the preceding seven assemblies lacks a transmission division. At the end of each of the sixteen assemblies of the Mahāprajñāpāramitā Sūtra there is a separate transmission; this is not like that. Thus we know that this sūtra completely lacks a transmission division to signify that the dharma-gate has no end. Second, according to Dharma Master Yizheng and others who made four divisions: the first chapter is the preface division; second, the scriptural text of the four chapters from the Chapter on Rocana downward to \[the Chapter on\] Enlightenment by Light is named the division of presenting the fruit to encourage rejoicing; third, the scriptural text of the twenty-seven chapters from the Chapter on the Clarification of Difficulties downward to \[the Chapter on the\] Arising of the Tathāgata Nature explains the division of cultivating causes to accord with the fruit; fourth, the two assemblies, the seventh and the eighth, explain the division of entering into realization by relying on persons. Third, the correct exposition has five divisions: first, the one chapter that is the division of the causes and conditions for the arising of the teaching; second, one round of questions and answers in the Chapter on Rocana, which is the division of presenting the fruit to encourage rejoicing and generate faith; third, thirty chapters from the second assembly to the end of the sixth assembly, also one round of questions and answers, which is the division of cultivating causes to accord with the fruit and generate understanding; fourth, one round of questions and answers in the seventh assembly, which is the division of advancing cultivation by relying on dharmas to accomplish practice; fifth, one round of questions and answers in the eighth assembly, which is the division of entering realization by relying on persons to accomplish virtue. Because in this sūtra there are only these four turns of questions and answers, and including the preface, it can only be divided into five divisions, and there should not be differing theories. Furthermore, among the four sets of questions and answers: the first generates faith; the second arouses understanding; the third accomplishes practice; the fourth realizes the truth. Therefore the meaning is complete, neither increasing nor decreasing. Fourth, or it is made into five cycles of cause and effect: in the first assembly the fruit is vast and the causes are brief, which is the cause and effect that is believed; from the second assembly to the Chapter on Minor Marks is the cause and effect of cultivation and arising; Samantabhadra and the Arising of the Tathāgata Nature are the cause and effect of cultivation and manifestation; in the seventh assembly is the cause and effect of accomplishing practice; in the eighth assembly is the cause and effect of entering realization. Fifth, or the eight assemblies each \[manifest\] one dharma: the first is the objective realm that is believed; the second is arousing faith based on the realm; the third is generating understanding based on faith; the fourth is undertaking practice based on understanding; the fifth is making vows following practice; the sixth is realizing the real through practice and vows; the seventh is the thorough ripening of practice; the eighth is fully encompassing the dharmadhātu. This too is complete in meaning and principle, and therefore neither increases nor decreases. Sixth, or it is divided into ten: that is, within the previous five cycles of cause and effect, in the first and last two stages the fruit comes first and the cause comes after; in the remaining three, the cause always comes first and the fruit comes after. Each is divided into the two stages of cause and effect, hence making ten. > — English (machine translation) (machine translation) - [Previous: 1.108](https://indike.org/pramana/in.bauddha.taisho.1734.1.108) - [Next: 1.110](https://indike.org/pramana/in.bauddha.taisho.1734.1.110) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1734.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1734~en-mt.1.109) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1734.1.109](https://indike.org/pramana/in.bauddha.taisho.1734.1.109) · Pramāṇa