大方廣佛華嚴經隨疏演義鈔 14.40

14.40

疏「第二會融因果以同法界」下，疏亦有四：一標章；二「法界門中」下，開章解釋；三「五對別明」下，會通六釋，謂不壞因果及交徹故；四「上五周因果」下，結歸法界，收前衍、裕二師。就結歸法界中有二意，一歸事理法界。謂第五因果，即前因果。又前之四對皆通因果，因果皆有境智等故。又第三對中，一種是理，餘之九事皆是事攝，故五周因果不出此十。二「況因果無性」下，會上歸於理法界也。

Regarding the commentary's "Second, merging cause and result so that they are identical with the dharmadhātu" downward: the commentary also has four parts. First, it identifies the section; second, from "within the approach of the dharmadhātu" downward, it unpacks the section and explains it; third, from "distinguishing five pairs separately" downward, it harmonizes the six interpretations, meaning that it neither destroys cause and result nor separates them, since they interpenetrate; fourth, from "the causes and results of the above five cycles" downward, it concludes by returning to the dharmadhātu, subsuming the former two masters Yan and Yu. Within this conclusion of returning to the dharmadhātu, there are two meanings: first, returning to the dharmadhātu of phenomena and principle. This means that the fifth cause and result is simply the preceding cause and result. Furthermore, the preceding four pairs all apply to cause and result, because cause and result both possess objective realm, wisdom, and so forth. Moreover, in the third pair, one is principle and the remaining nine matters are all subsumed under phenomena; therefore, the causes and results of the five cycles do not go beyond these ten. Second, from "moreover, cause and result have no nature" downward, it harmonizes the above by returning them to the dharmadhātu of principle.