大方廣佛華嚴經疏 4.4

4.4

三以文從義科者，此經一部有五周因果，即為五分。初會中一周因果，謂先顯舍那果德，後〈遮那〉一品明彼本因，名所信因果。二從第二會至第七會中〈隨好品〉，名差別因果，謂二十六品辯因、後三品明果，亦名生解因果。三〈普賢行品〉辯因、〈出現品〉明果，即明平等因果，非差別顯故，亦名出現因果。四第八會初明五位因、後明八相果，名出世因果，亦名成行因果。五第九會中初明佛果大用、後顯菩薩起用修因，名證入因果。因果二門俱證入，故各分因異果亦為十也。

Third, regarding the outline that arranges the text according to its meaning: In this entire scripture there are five cycles of cause and effect, which constitute five divisions. In the first assembly there is one cycle of cause and effect: first revealing the fruitional virtues of Vairocana, and later the single 'Vairocana Chapter' clarifies his original causes; this is named the cause and effect to be believed in. Second, from the second assembly to the 'Chapter on the Secondary Marks' in the seventh assembly, this is named the distinct cause and effect, wherein twenty-six chapters explain the cause and the latter three chapters clarify the fruit; this is also named the cause and effect that produces understanding. Third, the 'Chapter on the Practice of Samantabhadra' explains the cause and the 'Chapter on the Manifestation' clarifies the fruit; this clarifies the equal cause and effect, as it is not displayed in distinctions; it is also named the cause and effect of manifestation. Fourth, the beginning of the eighth assembly clarifies the causes of the five stations, and later clarifies the fruit of the eight aspects [of attaining buddhahood]; this is named the supramundane cause and effect, also named the cause and effect that accomplishes practice. Fifth, the beginning of the ninth assembly clarifies the great functioning of the fruit of buddhahood, and later reveals the bodhisattva giving rise to function and cultivating causes; this is named the cause and effect of realization and entry. Since both gates of cause and effect are realization and entry, dividing causes as distinct from fruit likewise makes ten.