大方廣佛華嚴經疏 48.29

48.29

初來意者，先通、後別。通謂二品，明出現因果，故次來也。亦名平等因果，謂會前差別因，成此普賢之圓因；會差別果，成性起出現之果。又前約修生，此約修顯故。若爾，何以更無別問？復何以差別果終而無瑞證，平等因竟便有瑞耶？即以此義，顯是會前，若更別問便有隔絕。欲會前故，不以瑞隔，普法希奇因果各瑞。又前應有瑞，經來未盡，故所以無耳。別謂此品先因後果，義次第故。亦遠答前第二會初所行問，及〈不思議品〉念請本願問故。前雖已答，下二深妙，故重明之，亦猶〈相海〉、〈隨好〉。而妙中之妙，古德別為一段因果。

First, the reason for this [chapter's] coming has general and specific [explanations]. The general is that these two chapters clarify the cause and effect of the manifestation [of the Tathāgata], and so they come in sequence. They are also called the cause and effect of equality, meaning that they integrate the preceding differentiated causes to form this round cause of Samantabhadra, and integrate the differentiated effects to form the effect of manifestation arising from the nature. Furthermore, the preceding was discussed in terms of production through cultivation, whereas this is discussed in terms of manifestation through cultivation. If so, why are there no further separate inquiries? And why, at the conclusion of the differentiated effects, is there no auspicious verification, while as soon as the cause of equality concludes there is an auspicious [sign]? Precisely by this meaning, it is shown that this integrates what came before: if there were a further separate inquiry, there would be a rupture. Because it wishes to integrate what came before, it is not separated by an auspicious sign; the universal Dharma is extraordinary, so cause and effect each have their auspicious signs. Furthermore, there ought to have been an auspicious sign previously, but the sūtra text brought [to China] was incomplete, which is why there was none. The specific [reason] is that this chapter treats the cause first and the effect later, according to the doctrinal sequence. It also distantly answers the inquiry regarding conduct at the beginning of the previous Second Assembly, as well as the inquiry made by mindful entreaty regarding the original vows in the 'Inconceivable Chapter'. Although they were answered before, because the following two are profound and marvelous, they are clarified again, just like the chapters on the 'Ocean of Marks' and the 'Minor Marks'. Being the most marvelous of the marvelous, ancient masters treated them separately as a distinct section of cause and effect.