華嚴一乘教義分齊章 4.27

4.27

第二、建立者，問：「何以故定說六義不增至七、不減至五耶？」答：「為正因對緣，唯有三義：一因有力不待緣，全體生故，不雜緣力故；二因有力待緣，相資發故；三因無力待緣，全不作故，因歸緣故。又由上三義因中各有二義，謂空義、有義。二門各有三義，唯有六故不增減也。」問：「何故不立第四句，無力不待緣義耶？」答：「以彼非是因義，故不立，思之可見。」問：「待緣者待何等緣？」答：「待因事之外增上等三緣，不取自六義，更互相待耳。」問：「因望緣得有六義，未知緣對因亦有六義不？」答：「此有二義：增上緣望自增上果得有六義，以還是親因攝故；望他果成疏緣，故不具六。親因望他亦爾。」問：「果中有六義不？」答：「果中唯有空、有二義，謂從他生、無體性，故是空義；酬因有，故是有義。若約互為因果義說，即此一法為他因時具斯六義，與他作果時即唯有二義，是故六義唯在因中。」問：「若爾，現行為種因，豈得有六義？」答：「隨勝緣不具，如論說種子有六義，此約初教；若緣起祕密義，皆具此六義。約終教，以此教中六七識等亦是如來藏隨緣義，無別自性，是故六七識亦具本識中六義也。思之可見。」

Second, establishing [them]: Question: 'Why are six meanings definitively posited, neither increasing to seven nor decreasing to five?' Answer: 'Because when the direct cause is contrasted with conditions, there are only three meanings: first, the cause is potent and does not depend on conditions, because it produces the whole entity without being mixed with the power of conditions; second, the cause is potent and depends on conditions, because they mutually assist and initiate [the result]; third, the cause is impotent and depends on conditions, because it does not act at all, the cause reverting to the conditions. Furthermore, due to the above three meanings, within the cause there are each two meanings: namely, the meaning of emptiness and the meaning of existence. Since each of the two approaches has three meanings, there are only six, neither increasing nor decreasing.' Question: 'Why is a fourth proposition, the meaning of being impotent and not dependent on conditions, not established?' Answer: 'Because that is not the meaning of a cause, it is not established, as can be seen upon reflection.' Question: 'Regarding