大方廣佛華嚴經隨疏演義鈔 21.33

21.33

疏「第一偈前半辯一相因果」等者，疏文有二：先消經文，辯十身相；後引經論，辯三身相。今初。言「純雜無礙因果相融」者，然如來相亦具四句：一一因一相、二一因一切相，此皆純門；三一切因一相、四一切因一切相，皆是雜門。正純恒雜、雜而常純，故云無礙。由因相無礙，果相亦無礙，故得圓成，非分成耳。以一切純雜無礙之行成一相故，故此一相即同法界。況因果交徹，因中有無盡之果，果中有難思之因。

Regarding the commentary's phrase “the first half of the first verse distinguishes the causes and effects of the single characteristic” and so forth: the commentary's text has two parts: first, elucidating the sūtra text to distinguish the characteristics of the ten bodies; second, citing sūtras and treatises to distinguish the characteristics of the three bodies. Now, the first part. Regarding the phrase “the unhindered nature of the pure and the mixed, cause and effect fusing with each other”: the characteristics of the Tathāgata also possess four propositions: first, one cause [producing] one characteristic; second, one cause [producing] all characteristics—these are both the pure gate; third, all causes [producing] one characteristic; fourth, all causes [producing] all characteristics—these are both the mixed gate. The precisely pure is constantly mixed, and the mixed is constantly pure; hence they are said to be unhindered. Because the characteristics of the cause are unhindered, the characteristics of the fruit are also unhindered; thus they achieve complete fulfillment, not merely partial accomplishment. Because all unhindered practices of the pure and mixed accomplish a single characteristic, this single characteristic is identical to the dharmadhātu. How much more so as cause and effect interpenetrate: within the cause there is the inexhaustible fruit, and within the fruit there is the inconceivable cause.