華嚴經探玄記 4.5

4.5

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).