大方廣佛華嚴經隨疏演義鈔 34.37

34.37

疏「何者諸佛因果俱同異」下，第二廣徵釋也。於中有二：一摽、二釋。今初。文殊向以因同用難於果異，今明果亦有同，何以不知？因亦有異，故互為不說。故云俱有同異。是則以佛就機，因果俱異，廢機說佛，因果俱同。然果同因異相隱，因同果異相顯，故文殊以顯難其所隱，使物齊明，成乎一道。

Regarding the Commentary's statement starting with "Why is it that the causes and fruits of all Buddhas have both identity and difference?": this is the second part, which broadly investigates and explains it. Within this there are two parts: first, the setting forth; second, the explanation. Now, the first: previously, Mañjuśrī used the identity of the causes to challenge the difference of the fruits; now it is clarified that the fruits also have identity—why was this not known? And the causes also have difference, so neither mentioned the other. Therefore it says that both have identity and difference. Thus, taking the Buddhas with respect to faculties, causes and fruits are both different; setting aside faculties to speak of the Buddhas, causes and fruits are both identical. However, the identity of fruits and difference of causes are hidden in characteristic, while the identity of causes and difference of fruits are manifest in characteristic. Therefore, Mañjuśrī used what was manifest to challenge what was hidden, causing beings to understand them equally and accomplish the single path.