華嚴經探玄記 13.50

13.50

初約經，理實無明望行無因緣義，而言因緣生行者，有二義：一自種為因、無明為緣，合說故云因緣。然隱彼親種、顯此勝緣，故云無明因緣也。二但彼增上緣望自增上果還是親因故，說無明為行因緣。餘亦如是。欲明果不自起，要從因緣，因緣形奪復各無性，是故言因緣生乃顯無生，此猶順觀。逆觀一泯，非生不生，可知。

First, with regard to the sūtra: in the truth of reality, ignorance has no sense of cause and condition with respect to formations; yet when it is said that causes and conditions produce formations, there are two meanings. First, its own seed is the cause, and ignorance is the condition; because they are spoken of together, it is called 'causes and conditions'. However, concealing that direct seed and revealing this superior condition, it is therefore called 'the cause and condition of ignorance'. Second, simply because that sovereign condition, with respect to its own sovereign fruit, is still a direct cause, ignorance is spoken of as the cause and condition for formations. The rest are also like this. Intending to clarify that the fruit does not arise by itself, it must depend on causes and conditions; causes and conditions, mutually prevailing and relinquishing, moreover each lack self-nature. Therefore, stating that they are produced by causes and conditions precisely reveals non-production; this is still the forward contemplation. When the reverse contemplation is unified and eradicated, [it is] neither production nor non-production, as can be known.