大方廣佛華嚴經疏 48.29

48.29

First, the reason for this [chapter's] coming has general and specific [explanations]. The general is that these two chapters clarify the cause and effect of the manifestation [of the Tathāgata], and so they come in sequence. They are also called the cause and effect of equality, meaning that they integrate the preceding differentiated causes to form this round cause of Samantabhadra, and integrate the differentiated effects to form the effect of manifestation arising from the nature. Furthermore, the preceding was discussed in terms of production through cultivation, whereas this is discussed in terms of manifestation through cultivation. If so, why are there no further separate inquiries? And why, at the conclusion of the differentiated effects, is there no auspicious verification, while as soon as the cause of equality concludes there is an auspicious [sign]? Precisely by this meaning, it is shown that this integrates what came before: if there were a further separate inquiry, there would be a rupture. Because it wishes to integrate what came before, it is not separated by an auspicious sign; the universal Dharma is extraordinary, so cause and effect each have their auspicious signs. Furthermore, there ought to have been an auspicious sign previously, but the sūtra text brought [to China] was incomplete, which is why there was none. The specific [reason] is that this chapter treats the cause first and the effect later, according to the doctrinal sequence. It also distantly answers the inquiry regarding conduct at the beginning of the previous Second Assembly, as well as the inquiry made by mindful entreaty regarding the original vows in the 'Inconceivable Chapter'. Although they were answered before, because the following two are profound and marvelous, they are clarified again, just like the chapters on the 'Ocean of Marks' and the 'Minor Marks'. Being the most marvelous of the marvelous, ancient masters treated them separately as a distinct section of cause and effect.