華嚴經探玄記 1.74

1.74

七別開攝法界以成因果。謂普賢法界為因，舍那法界為果，是故唯以法界因果而為宗趣。於中分別，有十事五對：一所信因果，如初會中〈舍那品〉內先明蓮華藏世界果，後顯普莊嚴因。二差別因果，如第二會至〈小相品〉說，於中初二十五品說五位差別因，後三品說三德差別果。三平等因果，如〈普賢品〉說平等圓因，〈性起品〉說平等滿果。上二門是生解因果。四成行因果，如〈離世間品〉中二千行法內先明因行，後顯果行。五證入因果，如〈入法界品〉先祇洹林中現自在果，後善財童子辨證入因。因果五周一部斯畢，是故唯辨因果不失所依，但以因果為宗，理亦無咎。

Seventh, distinctly opening and subsuming the dharmadhātu to establish cause and effect: that is, the dharmadhātu of Samantabhadra is the cause, and the dharmadhātu of Rocana is the fruit; therefore, solely the cause and effect of the dharmadhātu are taken as the central theme and direction. Discriminating within it, there are ten items in five pairs: 1. Cause and effect that are believed: as in the first assembly, within the 'Chapter on Rocana', first clarifying the fruit of the Padmagarbha world, and later revealing the cause of Samantālaṃkāra. 2. Differentiated cause and effect: as expounded from the second assembly to the 'Chapter on Minor Marks', wherein the first twenty-five chapters expound the differentiated causes of the five stages, and the latter three chapters expound the differentiated fruits of the three virtues. 3. Equal cause and effect: as the 'Chapter on Samantabhadra' expounds the equal and complete cause, and the 'Chapter on Nature Manifestation' expounds the equal and fulfilled fruit. The above two gates are cause and effect generating understanding. 4. Cause and effect accomplishing practice: as in the 'Chapter on Transcending the World', within the two thousand practices, first clarifying causal practices and later revealing fruit practices. 5. Cause and effect of realization and entry: as in the 'Chapter on Entering the Dharmadhātu', first manifesting the sovereign fruit in the Jetavana, and later the youth Sudhana discerning the causes of realization and entry. Cause and effect in five cycles completes the entire work; therefore, merely discerning cause and effect does not lose that upon which it relies; taking simply cause and effect as the central theme is also logically without flaw.