大方廣佛華嚴經搜玄分齊通智方軌 1.44

1.44

四釋文者，依大光律師云：「前會普賢承力說淨土依果，此下明因行。」此意從會判故也，此為前會果廣而因略，此會因廣而果略故爾也。問：何故因與果同會者？答：計行應別。今但為顯法依人弘，故同一會不分別也。就前三品正報中，初〈名號〉明佛身業、二〈四諦品〉是佛口業、三〈光明覺〉辨佛意業。又亦可〈名號品〉顯土以生信、二〈四諦品〉彰法是寶、三〈光覺品〉顯法增微成下軌則也。

Fourth, interpreting the text: according to Vinaya Master Daguang, "In the preceding assembly, Samantabhadra, supported by the [Buddha's] power, expounded the dependent fruition of the pure land; from here below, causal practice is clarified." This idea is based on judging from the assemblies: this is because in the preceding assembly the fruition was extensive and the causes brief, while in this assembly the causes are extensive and the fruition brief. Question: Why are cause and fruition in the same assembly? Answer: By reckoning, the practices should be distinct; now, simply to reveal that the Dharma is propagated by relying on persons, they are in the same assembly without differentiation. Regarding the proper reward in the first three chapters: first, "Names" clarifies the Buddha's bodily karma; second, the "Four Noble Truths Chapter" is the Buddha's verbal karma; third, "Awakening through Light" explains the Buddha's mental karma. Alternatively, the "Names Chapter" reveals the land to generate faith, second, the "Four Noble Truths Chapter" makes manifest that the Dharma is a jewel, and third, the "Awakening through Light Chapter" reveals the gradations of the Dharma, establishing a subsequent model.