大方廣佛華嚴經隨疏演義鈔 1.36

1.36

疏「理隨事變，則一多緣起之無邊」下，第二明事事無礙法界為經旨趣。義分齊中當廣分別，今但略明。亦分為二：初一對明無礙所由。所以事事不同而得無礙者，以理融事故。於中，初句明依理成事，故一與多互為緣起。此猶是事理無礙，躡前起後，故舉之耳。由事理無礙，方得事事無礙。若事不即理，事非理成，則互相礙；今由即理，故得無礙。下句以理融事，故云事得理融，則千差涉入而無礙。此正辯事事無礙所以。由上事攬理成，則無事非理，故以理融事。理既融通，事亦隨爾，故得千差涉入而無礙。由即事故，故有千差。為理融故，重重涉入。即當十玄所以之中理性融通門也。餘至下明。

From the commentary's "Principle transforms in accord with phenomena, so that the conditioned arising of the one and the many is boundless" onward, it secondly clarifies that the dharmadhātu of non-obstruction between phenomena and phenomena is the essential purport of the sūtra. This will be distinguished in detail within the "Scope of the Doctrine," but here it is only briefly clarified. It is also divided into two: the first pair clarifies the cause of non-obstruction. The reason why phenomena, while distinct, can be non-obstructive is that principle fuses phenomena. Within this, the first line clarifies that relying on principle brings about phenomena, so the one and the many mutually serve as conditioned arising. This is still the non-obstruction of phenomena and principle; it is raised here simply to follow upon what precedes and initiate what follows. It is through the non-obstruction of phenomena and principle that the non-obstruction of phenomena and phenomena is obtained. If phenomena were not identical to principle, and phenomena were not brought about by principle, they would obstruct each other; now, because they are identical to principle, they achieve non-obstruction. The next line uses principle to fuse phenomena, and therefore says that when phenomena obtain the fusion of principle, then the myriad differences interpenetrate without obstruction. This directly analyzes the reason for the non-obstruction between phenomena and phenomena. Because of the above grasping of principle to bring about phenomena, there are no phenomena that are not principle, and so principle is used to fuse phenomena. Since principle is harmoniously integrated, phenomena follow suit as well; hence the myriad differences interpenetrate without obstruction. Because they are identical to phenomena, there are myriad differences. Because they are fused by principle, they interpenetrate layer upon layer. This corresponds to the "gate of the harmonious integration of the nature of principle" among the reasons for the ten profundities. The rest will be explained below.