華嚴一乘教義分齊章 4.33

4.33

初義者，圓融自在，一即一切、一切即一，不可說其狀相耳。如《華嚴經》中究竟果分國土海及十佛自體融義等者，即其事也。不論因陀羅及微細等，此當不可說義。何以故？不與教相應故。《地論》云「因分可說、果分不可說」者，即其事也。問：「義若如是，何故經中乃說佛不思議品等果耶？」答：「此果義是約緣形對為成因，故說此果，非彼究竟自在果。所以然者，為與因位同會而說，故知形對耳。」

Regarding the first meaning, it is completely interfused and unimpeded, one is all and all is one, and its form and marks cannot be spoken of. Such matters as the ocean of lands in the ultimate fruition aspect and the interfused meaning of the own-bodies of the ten buddhas in the Avataṃsaka-sūtra are precisely this. Without discussing Indra or the subtle and so forth, this corresponds to the ineffable meaning. Why? Because it does not correspond to the verbal teaching. When the Daśabhūmika-śāstra says, 'The causal aspect can be spoken of; the fruition aspect cannot be spoken of,' it refers precisely to this matter. Question: 'If the meaning is like this, why does the sūtra speak of fruitions such as the Chapter on the Inconceivable Qualities of the Buddha?' Answer: 'This meaning of fruition is spoken in contrast to conditions to accomplish the cause; hence this fruition is spoken of, not that ultimate, unimpeded fruition. Why is this so? Because it is spoken in the same assembly as the causal stage, one knows it is spoken merely in contrast.'