華嚴經探玄記 1.75

1.75

八會因果以同法界。法界法門略顯十事五對：一教義相對，舉此所說教法為宗，意顯所詮義理為趣。或反此，以辨義深教勝故。二理事相對，舉事法為宗，意取理性為趣。或反此，以依理性方成事故。三境智相對，舉所觀境，意欲令成觀智行故。或反此，以令修起智證同真境故。四行位相對，舉所依之五位，意令依之修成勝行。或反此，以積行成位故。五因果相對，勸彼修因，意在證果。或反此，以舉果勸樂令修因故。此上五對，通於一部處處皆有，故不別屬。是故唯辨法界不失所成，但以法界為宗，理亦無違。

Eighth, integrating cause and effect to be identical with the dharmadhātu: the Dharma gate of the dharmadhātu briefly reveals ten items in five pairs: 1. Teaching versus meaning: raising this expounded teaching as the central theme, with the intention of revealing the signified meaning as the direction; or the inverse, to discern the depth of meaning and the excellence of the teaching. 2. Phenomena versus principle: raising phenomenal dharmas as the central theme, with the intention of taking the nature of principle as the direction; or the inverse, because it is by relying on the nature of principle that phenomena are established. 3. Object versus wisdom: raising the contemplated object with the intention of having it accomplish the practice of contemplative wisdom; or the inverse, to have cultivated wisdom realize identity with the true object. 4. Practice versus stages: raising the five stages upon which one relies, with the intention of having one cultivate and accomplish superior practices in reliance upon them; or the inverse, because accumulating practices establishes the stages. 5. Cause versus fruit: exhorting the cultivation of the cause, with the intention of realizing the fruit; or the inverse, raising the fruit to encourage delight so as to cause the cultivation of the cause. The above five pairs apply throughout the entire work and are present everywhere, hence they do not belong exclusively [to one part]. Therefore, merely discerning the dharmadhātu does not lose what is accomplished; taking simply the dharmadhātu as the central theme is also logically without conflict.