仁王般若經疏 1.121

1.121

From "Yet it is because dharmas assemble that they exist" onwards is the second part of the response, answering in terms of following worldly [convention] and manifesting function. Above, emptiness was explained as entering together into reality; now its existence is explained: it is constituted by the three prajñaptis and termed "existence". The meaning of prajñapti is as explained above. "Because dharmas assemble that they exist" means that because subtle rūpa forms coarse rūpa, it is called "because dharmas assemble that they exist". The phrase "because receptivity assembles" refers to the prajñapti of receptivity; the four great elements, such as pṛthivī, assemble the subtle four dusts [to] become formed, which is called "receptivity assembles". The phrase "because names assemble" refers to the prajñapti of names; names, words, and phrases assemble vocal dust to become formed, and therefore it is called "because names assemble that they exist". "Because causes assemble that they exist" means that afflictions, karma, and so forth assemble and arise from conditions, hence called "because causes assemble that they exist". "Because effects assemble that they exist" means that retributions such as the five skandhas are born from fettering karma, hence called "because effects assemble that they exist". "Because the ten practices [exist] that they exist" means that from the ten faiths to the daśabhūmi, they assemble and arise from conditions, which is generally called "because the ten practices [exist] that they exist". "Because the buddha-fruit [exists] that they exist" means that bodhi and nirvāṇa are obtained from causal practice, hence called "because the buddha-fruit [exists] that they exist". As for "up to the six destinies, all exist", previously when listing the assemblies only five destinies were listed, with asuras subsumed under the destiny of pretas; now all realms of existence are fully listed, hence it says "up to the six destinies, all exist".