大方廣佛華嚴經隨疏演義鈔 14.32

14.32

疏「二申今解」下，疏文有二：先總明建立、後「今釋前義」下開章別解。前中五：一總相標立、二顯其包含、三彰加所以、四釋通妨難、五重顯異門。今初，意云：略則第十師其言則多。既光統別不攝總，應言法界緣起。總則攝別，不應復存因果理實之言。若取廣說，又闕不思議，故云若取前義，應言因果緣起，理實法界不思議為宗。若取次第，應言法界理實緣起，因果不思議為宗。

Regarding the Commentary's passage starting from "Second, presenting the present interpretation": the text of the Commentary has two parts: first, generally explaining the formulation; second, from "Now, explaining the former meaning" onward, opening the chapters and explaining them separately. Within the former part there are five points: first, generally positing; second, revealing its comprehensiveness; third, manifesting the reason for the addition; fourth, explaining and resolving objections; fifth, re-elucidating divergent approaches. As for the first, the idea is: if one were to be concise, the tenth master's words would be excessive. Since Guangtong's specific does not subsume the general, one should state "the conditioned arising of the dharmadhātu." Since the general subsumes the specific, one should not preserve the words "cause and effect" or "principle and reality." If one adopts an expanded statement, it further lacks "inconceivable." Therefore it states: if one adopts the former meaning, one should take "cause and effect, conditioned arising, principle and reality, and the inconceivable dharmadhātu" as the tenet. If one adopts the sequence, one should take "the dharmadhātu, principle and reality, conditioned arising, cause and effect, and the inconceivable" as the tenet.