[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) › [華嚴一乘教義分齊章](https://indike.org/pramana/in.bauddha.taisho.1866) › 4.28 # 華嚴一乘教義分齊章 4.28 華嚴一乘教義分齊章 4.28 - **Language:** Classical Chinese ### [4.28](https://indike.org/pramana/in.bauddha.taisho.1866.4.28) 第三、句數料揀者，有二種：一約體、二約用。初約體有無而有四句：一、是有，謂決定義；二、是無，謂剎那滅義；三、亦有亦無，謂合彼引自果及俱有無二是也；四、非有非無，謂合彼恒隨轉及彼待眾緣無二是也。就用四句者，由合彼恒隨轉及待眾緣無二故，是不自生也；由合彼剎那滅及決定無二故，不他生也；由合彼俱有及引自果無二故，不共生也；由具三句合其六義因義方成故，非無因生也。是則由斯六義，因緣全奪，顯緣起勝德，故《地論》云「因不生，緣生故；緣不生，自因生故；不共生，無知者故、作時不住故；不無因，生隨順有故。」又《集論》云「自種有故不從他生，待眾緣故非自生，無作用故不共生，有功能故非無因生。」問：「此六義與八不，分齊云何？」答：「八不據遮，六義約表。又八不約反情理自顯，六義據顯理情自亡。有斯左右耳。」 > Third, the examination of the permutations of propositions: There are two kinds: first, in terms of substance; second, in terms of function. First, in terms of the existence and nonexistence of substance, there are four propositions: 1. existence, namely the meaning of determination; 2. nonexistence, namely the meaning of momentary cessation; 3. both existence and nonexistence, namely the non-dual combination of drawing forth its own effect and co-existence; 4. neither existence nor nonexistence, namely the non-dual combination of continually following and turning and depending on multiple conditions. In terms of function, the four propositions are: because of the non-duality of combining continually following and turning with depending on multiple conditions, it is not self-produced; because of the non-duality of combining momentary cessation with determination, it is not produced from another; because of the non-duality of combining co-existence with drawing forth its own effect, it is not produced from both; because the meaning of cause is accomplished only by possessing the three propositions that combine the six meanings, it is not produced without a cause. Thus, by means of these six meanings, cause and condition totally appropriate each other, revealing the sublime virtue of dependent origination. Therefore, the Daśabhūmika-śāstra states: 'The cause does not produce, because conditions produce; conditions do not produce, because its own cause produces; they do not produce jointly, because there is no knower, and at the time of acting there is no abiding; it is not without cause, because production exists in conformity.' Furthermore, the Abhidharmasamuccaya states: 'Because its own seed exists, it is not produced from another; because it depends on multiple conditions, it is not self-produced; because it is devoid of agency, it is not produced jointly; because it has efficacy, it is not produced without cause.' Question: 'What is the distinction between these six meanings and the eight negations?' Answer: 'The eight negations are based on refutation, while the six meanings are based on affirmation. Furthermore, the eight negations proceed by overturning deluded sentiments so that the principle reveals itself; the six meanings proceed by revealing the principle so that deluded sentiments perish of themselves. There is this complementary relationship.' > — English (machine translation) (machine translation) - [Previous: 4.27](https://indike.org/pramana/in.bauddha.taisho.1866.4.27) - [Next: 4.29](https://indike.org/pramana/in.bauddha.taisho.1866.4.29) - [Up: 4](https://indike.org/pramana/in.bauddha.taisho.1866.4) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1866~en-mt.4.28) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1866.4.28](https://indike.org/pramana/in.bauddha.taisho.1866.4.28) · Pramāṇa