華嚴經探玄記 4.5

4.5

二來意亦三：先明分來者，前既舉果勸生信樂，今明彼果能得之因，令生正解，故次來也。二會來者，修因之中信最初故，故次來也。又謂前會明所信之境，今辨能信之行，義次第故也。問：名號等三豈屬能信？答：為成信故，同會辨之。問：前豈不成信？答：凡約境生信。境有二義：一標舉境法明有所在、二攝以就心令成信行。前會據初義，此中約後義。又前會果廣而因略，相從俱屬果；此會因廣而果略，相從俱屬因。問：等是果法，何故前會明依、此中說正？答：依報麁現易見故先辨，正報細隱難知故後說。又若約佛，先須淨土棲託，後辨正報。又亦可互在，隨舉皆得。問：明修因之中，何故此會與第六皆有果法，同會中間諸會無此例耶？答：此會是修因之始，而與果同會，而果在會初；十地等是成因之終，亦與果同會，而果在會後。此等為顯依果海以起圓因，因滿還融歸圓果，此乃文中宏致始終之幖幟者也。三品來者，有二釋。一云：前品明依果、此明正報。正報之中不過三業，此品明身業遍應，謂名號依身而立故，〈四諦品〉明佛口業普周，〈光明覺品〉明佛意業遍覺。三輪攝伏，俱是正報，然身業最麁，故先辨耳。二釋云：准下問答。又此品明國土海義，前品既辨世界海，即明體隨緣顯其果相，今即約緣反顯明其果體。辨相所依之實，故次來也。各通三世間，思之可見。又前會約華藏，此約忍土。有意（云云）。

Second, the purpose of its occurrence also has three aspects: First, clarifying the section's occurrence: Since the preceding [section] presented the result to exhort the generation of faithful joy, now the causes capable of attaining that result are clarified to cause the generation of correct understanding; hence it follows next. Second, the assembly's occurrence: Because faith is the very first among the cultivation of causes, it follows next. Furthermore, the previous assembly clarified the objective realm to be believed in, and this assembly analyzes the practice capable of believing; this is the sequence of meaning. Question: How do the three chapters including 'Names and Titles' belong to that which is capable of believing? Answer: In order to accomplish faith, they are analyzed in the same assembly. Question: Did the previous [assembly] not accomplish faith? Answer: Generally, faith is generated based on the objective realm. The objective realm has two meanings: 1. Indicating and presenting the objective dharma to make clear its presence; 2. Gathering it to bring it to the mind so as to accomplish the practice of faith. The previous assembly relied on the first meaning, while here it treats the latter meaning. Furthermore, in the previous assembly the result was broad and the cause brief; following one another, both belonged to the result. In this assembly the cause is broad and the result brief; following one another, both belong to the cause. Question: Both being resultant dharmas, why did the previous assembly clarify the dependent [retribution], while here the direct [retribution] is spoken of? Answer: The dependent retribution is coarse, manifest, and easy to see, so it was analyzed first; the direct retribution is subtle, hidden, and difficult to know, so it is spoken of later. Furthermore, with respect to the Buddha, first a pure land is needed as an abode, and later the direct retribution is analyzed. Moreover, they may also alternate, being acceptable however presented. Question: In clarifying the cultivation of causes, why do both this assembly and the sixth assembly contain resultant dharmas, while the intermediate assemblies in the same sequence have no such instance? Answer: This assembly is the beginning of cultivating causes, yet shares the assembly with the result, and the result is at the beginning of the assembly; the ten bhūmis and so on are the end of completing causes, and also share the assembly with the result, yet the result is at the end of the assembly. These serve to show that one relies on the ocean of the result to give rise to the perfect cause, and when the cause is fulfilled, it harmoniously returns to the perfect result; this is the banner of the grand purpose from beginning to end in the text. Third, the chapter's occurrence has two explanations. One says: The previous chapter clarified the dependent retribution; this clarifies the direct retribution. Within the direct retribution, it does not exceed the three karmas: this chapter clarifies the universal response of bodily karma, for names and titles are established relying on the body; the 'Chapter on the Four Truths' clarifies the Buddha's verbal karma pervading everywhere; the 'Chapter on Awakening through Light' clarifies the Buddha's mental karma awakening universally. The subjugation by the three wheels is entirely the direct retribution; however, bodily karma is the coarsest, so it is analyzed first. The second explanation says: According with the questions and answers below. Furthermore, this chapter clarifies the meaning of the ocean of lands. Since the previous chapter analyzed the ocean of worlds—that is, clarifying that the essence accords with conditions to manifest its resultant characteristics—now it inversely reveals and clarifies its resultant essence by relying on conditions. It analyzes the reality on which characteristics rely, hence it follows next. Each applies to the three realms of existence, which can be seen upon reflection. Furthermore, the previous assembly treated the Padmagarbha, while this treats the Saha realm. There is a deep meaning (and so forth).