大方廣佛華嚴經隨疏演義鈔 17.24

17.24

疏「以不思議等與前為果」下，二解妨。謂有問言：差別、圓融，二義非一，如何前差別果得為圓融果耶？故通意云：雖〈不思議〉等經文是一，所望異故，果別於因，成差別因果；果自圓融，得成圓融之果。言圓融者，以一一德周法界故；三十六門，門門之中含十句故；所說之相難測量故；品名標為不思議故。

Regarding the Commentary's statement, 'Because the Inconceivable and others serve as the fruition to the preceding' and so forth: Second is resolving the objection. That is, someone asks: Distinction and perfect interpenetration—these two meanings are not the same; how can the preceding differentiated fruition serve as the fruition of perfect interpenetration? Therefore, the reconciling meaning states: Although the sūtra text of 'Inconceivable' and others is one, because the perspectives differ, the fruition is distinct from the cause, forming differentiated cause and effect; the fruition is itself perfectly interpenetrating, so it can form the fruition of perfect interpenetration. As for 'perfect interpenetration': because each individual virtue pervades the dharmadhātu; because within each of the thirty-six gates ten phrases are contained; because the characteristics expounded are difficult to measure; and because the title of the chapter is designated as 'Inconceivable'.