大方廣佛華嚴經隨疏演義鈔 14.39

14.39

疏「第一別開法界」等者，此一段疏文有四別：一標章略明；二「於中十事」下，開章別釋。三「而此因果互為宗趣」者，會通宗趣。然有二意：一者五周皆以因果為其宗趣。若以修因為宗，得果為趣；舉果為宗，令修因為趣。二者所信因果為宗，令得差別因果為趣；舉差別為宗，成所信為趣；舉差別為宗，令得平等為趣；舉平等為宗，融差別為趣；舉平等為宗，令成行為趣；舉頓成諸行為宗，令信平等為趣；舉成行為宗，令證入為趣；舉證入為宗，令忘證修行為趣。故言「互為」。疏「一經始終」下，第四結成因果。收前五六七八四師之義，彼皆不出因果故。故此因果不違法界，以是法界成因果故。

Regarding the commentary's "First, opening the dharmadhātu separately," and so forth: this passage of the commentary has four parts. First, it identifies the section and explains it briefly; second, from "within this are ten matters" downward, it unpacks the section and explains it in detail; third, regarding "and these causes and results mutually serve as the principal doctrine and ultimate intent," it harmonizes the doctrine and intent. Here there are two meanings: first, all five cycles take cause and result as their doctrine and intent: if one takes cultivating the cause as the doctrine, attaining the result is the intent; if one presents the result as the doctrine, causing cultivation of the cause is the intent. Second, the cause and result that are believed in are the doctrine, and causing one to attain the differentiated cause and result is the intent; presenting the differentiated [cause and result] as the doctrine makes perfecting what is believed in the intent; presenting the differentiated as the doctrine makes causing one to attain the equal the intent; presenting the equal as the doctrine makes merging the differentiated the intent; presenting the equal as the doctrine makes causing one to accomplish the practices the intent; presenting sudden accomplishment of all practices as the doctrine makes causing one to believe in the equal the intent; presenting accomplishment of the practices as the doctrine makes causing one to realize and enter the intent; and presenting realization and entry as the doctrine makes causing one to forget realization and cultivate practice the intent. Therefore it says "mutually serve as." In the commentary, from "from beginning to end throughout the sūtra" downward, fourth, it concludes by establishing cause and result. It subsumes the positions of the former four masters—the fifth, sixth, seventh, and eighth—because none of them goes beyond cause and result. Thus this cause and result does not contradict the dharmadhātu, because it is the dharmadhātu that accomplishes cause and result.