[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) › [大方廣佛華嚴經疏](https://indike.org/pramana/in.bauddha.taisho.1735) › 4.6 # 大方廣佛華嚴經疏 4.6 大方廣佛華嚴經疏 4.6 - **Language:** Classical Chinese ### [4.6](https://indike.org/pramana/in.bauddha.taisho.1735.4.6) 五前後鉤鎖科，亦分為十：一第一會為依報因果，前明依報果、後〈毘盧遮那品〉辯因。二更取〈毘盧遮那〉及第二會初三品為正報因果，前因、後果。三以〈名號〉至〈菩薩住處〉名依起因果，依於本有而修起故，前果、後因。四從〈問明品〉至〈隨好品〉明差別因果，前因、後果。五取〈不思議〉下至〈普賢行品〉為圓融因果，前果、後因，以〈不思議〉等與前為果，果別於因，與後為果則一一融攝。然有六義證成：一因果相屬科中，多先果後因故。二四十八後未有證成，〈普賢行〉後有證成者，結屬前故。三〈普賢品〉初無別發起，便即躡前云「略示如來少分境」故。四以義明之，〈不思議法〉顯佛德難思，一一圓融故。五前雖有問，〈不思議品〉初重念問故。六第二會初已有三業為差別果故。由斯六義故，〈普賢行品〉得屬前因。六取〈普賢行〉及〈出現品〉為平等因果，前因、後果。七取〈出現〉及〈離世間品〉為出現因果，前果、後因，成佛涅槃亦因現故，非說真成由離世間為因方能現世。八〈離世間品〉為成行因果通辯行故、具因果故。九取〈離世間品〉及〈法界品〉為法界因果，前因、後果、由離世間稱法界故、故因不依位、果唯證入。十〈法界〉一品自為證入因果，先果、後因。其善財已下亦為無盡因果，先因、後果故。歷事至普賢一毛，因則無盡，普賢說佛德過虛空，而果無盡，以為流通，故不明之。 > Fifth, the outline of interlocking connections before and after is also divided into ten: First, the first assembly is the cause and effect of dependent recompense: the first clarifies the fruit of dependent recompense, and the subsequent 'Vairocana Chapter' explains the cause. Second, further taking 'Vairocana' and the first three chapters of the second assembly as the cause and effect of primary recompense: cause first, fruit second. Third, from 'Name' to 'Abodes of Bodhisattvas' is named the cause and effect of relying and arising, because one cultivates and arises by relying on the fundamentally existent: fruit first, cause second. Fourth, from the 'Chapter on Inquiries for Clarification' to the 'Chapter on the Secondary Marks' clarifies distinct cause and effect: cause first, fruit second. Fifth, taking from 'Inconceivable' down to the 'Chapter on the Practice of Samantabhadra' as the cause and effect of perfect interpenetration: fruit first, cause second, because 'Inconceivable' and so on serves as the fruit for the preceding, and the fruit is distinct from the cause, while as the fruit for the subsequent, it interpenetrates and gathers each and every one. Now, there are six points of evidence to establish this: 1. In the outline of the mutual correspondence of cause and effect, it is mostly fruit first and cause second. 2. After \[the\] forty-eight \[questions\] there is no corroboration, but after the 'Practice of Samantabhadra' there is corroboration, which connects and subordinates it to the preceding. 3. At the beginning of the 'Samantabhadra Chapter' there is no distinct initiation, but immediately follows the preceding by stating 'briefly showing a small portion of the Tathāgata's realm.' 4. Explaining it through meaning, the 'Inconceivable Dharma' reveals that the Buddha's virtues are unfathomable, each and every one perfectly interpenetrating. 5. Although questions were raised before, at the beginning of the 'Inconceivable Chapter' the questions are recollected again. 6. At the beginning of the second assembly, the three karmas already served as distinct fruit. Due to these six points of evidence, the 'Chapter on the Practice of Samantabhadra' can be subordinated to the preceding cause. Sixth, taking the 'Practice of Samantabhadra' and the 'Chapter on Manifestation' as the equal cause and effect: cause first, fruit second. Seventh, taking 'Manifestation' and the 'Chapter on Transcending the World' as the cause and effect of manifestation: fruit first, cause second, because attaining buddhahood and nirvāṇa are also manifested through causes; it does not mean that genuine attainment depends on transcending the world as the cause before one can manifest in the world. Eighth, the 'Chapter on Transcending the World' is the cause and effect that accomplishes practice, because it generally explains practice and is complete with cause and effect. Ninth, taking the 'Chapter on Transcending the World' and the 'Dharmadhātu Chapter' as the cause and effect of the dharmadhātu: cause first, fruit second, because transcending the world accords with the dharmadhātu; hence the cause does not rely on stations, and the fruit is solely realization and entry. Tenth, the single 'Dharmadhātu Chapter' is in itself the cause and effect of realization and entry: fruit first, cause second. From Sudhana onward it is likewise the inexhaustible cause and effect: cause first, fruit second. Traversing events down to a single pore of Samantabhadra, the causes are inexhaustible; Samantabhadra speaks of the Buddha's virtues exceeding empty space, and the fruits are inexhaustible; since this is taken as the dissemination, it is not explained here. > — English (machine translation) (machine translation) - [Previous: 4.5](https://indike.org/pramana/in.bauddha.taisho.1735.4.5) - [Next: 4.7](https://indike.org/pramana/in.bauddha.taisho.1735.4.7) - [Up: 4](https://indike.org/pramana/in.bauddha.taisho.1735.4) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1735~en-mt.4.6) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1735.4.6](https://indike.org/pramana/in.bauddha.taisho.1735.4.6) · Pramāṇa