The third part of the "A Wakening of Faith" is called "The Interpretation" (Chieh-shih-fen; Jap: Geshakubun). It is the largest and the most speculative portion of the text. The core of its doctrine is divided according to the two fundamental aspects of reality as such: (1) the aspect of the absoluteness of Tathatā as the essence of all that is, and (2) the aspect of causation whereby all the things come to be as the manifestations of the essence. Since the essence — as already declared — is per se dynamic in its power to self-determine, the "aspect of causation" (yin-yüan-hsiang; Jap.: innensō) is nothing but the "making explicit" of the very dynamics which are essentially inner to Tathatā. Thus the first treatment of the aspect of the absoluteness of Tathatā as the essence is short and concise, whereas the treatment of the aspect of causation occupies most of the rest of this work. We shall follow in the main the same pattern, where our effort will be concentrated upon the reformulation and restructuring of the inner dialectic which pervades the treatment of the aspect of causation, and thereby also we shall fill the gaps with insights contributed by the great Hua-yen thinkers and Ch"an masters. Needless to say, the expositions to follow on the basis of the preceding triadic charts (pp. 39–42) are based to a great degree on my own personal views of totalism, as a doctrine which is "all-inclusive" and excludes nothing but "exclusion" itself. That is the reason for incorporating forms of dialectical Western thought, which — given its methodic comprehensiveness — cannot but harmonize with the great synthesis that Buddhist totalism is meant to be.