大方廣佛華嚴經隨疏演義鈔 21.6

21.6

Regarding the commentary’s statement, "Again, taking the verse’s meaning as a whole," and so forth: having concluded the separate assignment of the three lines above, it now takes the three lines as a whole to explain cause and effect. Arranged in sequence, there are five pairs of cause and effect: First, taking the first four characters of the first line as the cause and the first two characters of the third line as the effect: because the Buddha’s body is pure, he brings sentient beings to liberation. Second, taking the word "liberation" at the beginning of the third line as the cause and the second line as the effect: this is the Tathāgata’s functional liberation, bringing sentient beings to attain joy. The above forms the first pair. Third, from "the world's inexhaustible joy" down: taking the second line as the cause and the word "liberation" at the beginning of the third line as the effect: worldly joy is taken as the cause, and supermundane liberation joy as the effect. Fourth, taking the word "liberation" at the beginning of the third line as the cause and the first four characters of the first line as the effect: the Buddha realizes liberation free from hindrances, only then can he give rise to great function and manifest his body. The above is the second pair. Fifth, from "again, the Buddha’s body is pure" down: solely regarding the internal cause and effect of the first line itself, its first four characters are the cause and its final three characters are the effect: because the Buddha’s body is pure, it makes beings delight in seeing it without satiety. Sixth, taking the final three characters of the first line as the cause and the first four characters as the effect: because beings delight in seeing it, they naturally evoke the pure body. Furthermore, if sentient beings delight in seeing it, then the pure body has an effect; if they do not delight in seeing it, then the pure body has no effect, taking benefiting others as the effect. The above is the third pair. Seventh, from "sentient beings delighting in seeing" down: taking the final three characters of the first line as the cause and the second line as the effect: because of delighting in seeing the Buddha, they constantly receive peace and joy in the heavens and the human world. Eighth, taking the second line as the cause and the final three characters of the first line as the effect: if delighting in seeing brings about joy, delighting in seeing has an effect; if delighting in seeing brings about no joy, delighting in seeing has no effect. The above is the fourth pair. Ninth, from "inexhaustible peace and joy" down: taking the entire second line as the cause and the first four characters of the first line as the effect: because of attaining inexhaustible worldly joy, one ultimately attains a pure body. This cites the fruit of the World-Honoured One’s practice in the causal stage to urge beings to do likewise. Tenth, as for "being able to manifest pure karma is the inexhaustible fruit": taking the lower three characters of the second line as the cause and the first four characters of the first line as the effect: inexhaustible joy is nirvāṇa’s joy; dwelling peacefully in nirvāṇa, one can establish great deeds and expediently manifest a pure body, so the pure body is the fruit of inexhaustible joy. Therefore, the above explanation states, "Ultimately attaining nirvāṇa is inexhaustible joy." Thus the phrase "inexhaustible joy" has two senses: first, the supermundane, as explained above; second, taking the phrase continuously, it is worldly inexhaustible joy. Like Cunda offering alms to the Buddha, his reward was inexhaustible, yet he had not become a Buddha, so "inexhaustible" is spoken of in terms of worldly joy. The concluding phrase, "thus turning successively," means they mutually accomplish one another.