華嚴經探玄記 1.77

1.77

十法界因果雙融俱離，謂性相混融無礙自在，亦有十義：一由離相故，因果不異法界，即因果非因果也。二由離性故，法界不異因果，即法界非法界也。三由離性不泯性故，法界即因果，以非法界為法界也。四由離相不壞相故，因果即法界，以非因果為因果也。五由離相不異離性故，因果法界雙泯俱融，迴超言慮也。六由不壞不異不泯故，因果法界俱存現前，爛然可見也。七由上存泯復不異故，超視聽之法恒通見聞，絕思議之義不礙言念也。八由法界性融不可分故，即法界之果統攝法界無不皆盡，因隨所依亦在果中，是故佛中有菩薩也。九即法界之因攝義亦爾，故普賢中有佛也。十因果二位各隨差別，一一法、一一行、一一德、一一位皆各總攝無盡無盡諸法門海者，良由無不該攝法界圓融故也。是謂華嚴無盡宗趣，餘義如指歸等說。

Tenth, both merging and both transcending the cause and result of the dharmadhātu: this means that nature and characteristics are interfused, unobstructed, and unimpeded. There are also ten meanings: First, because they are free from characteristics, cause and result are not different from the dharmadhātu; thus cause and result are non-cause-and-result. Second, because it is free from nature, the dharmadhātu is not different from cause and result; thus the dharmadhātu is non-dharmadhātu. Third, because freedom from nature does not obliterate nature, the dharmadhātu is identical with cause and result, taking non-dharmadhātu as the dharmadhātu. Fourth, because freedom from characteristics does not destroy characteristics, cause and result are identical with the dharmadhātu, taking non-cause-and-result as cause and result. Fifth, because freedom from characteristics is not different from freedom from nature, cause and result and the dharmadhātu are both obliterated and mutually interfused, utterly transcending speech and thought. Sixth, because non-destruction is not different from non-obliteration, cause and result and the dharmadhātu both remain present, brilliantly apparent. Seventh, because the above subsistence and obliteration are furthermore not different, the dharma that transcends sight and hearing constantly pervades what is seen and heard, and the principle that cuts off thought and deliberation does not obstruct words and concepts. Eighth, because the nature of the dharmadhātu is interfused and indivisible, the result of the dharmadhātu completely encompasses the dharmadhātu in its entirety; the cause, in accord with that on which it relies, is also within the result; therefore within the Buddha there are bodhisattvas. Ninth, the cause that is identical with the dharmadhātu encompasses meaning in the same way; therefore within Samantabhadra there is the Buddha. Tenth, the two stages of cause and result each follow their distinctions: each and every dharma, each and every practice, each and every virtue, and each and every stage all individually comprehensively encompass the boundless, boundless oceans of teachings. This is truly because there is nothing that does not encompass the perfect interpenetration of the dharmadhātu. This is called the inexhaustible doctrinal purport of the Avataṃsaka; the remaining meanings are as explained in the Zhigui and elsewhere.