大方廣佛華嚴經疏 1.8

1.8

初因緣者，夫聖人設教必有由致，若須彌巨海大因方為傾搖，今搖如來融金之德山、動深廣之智海，非小緣矣。故下經云「非以一緣、非以一事，如來出現而得成就。」出現本為大華嚴故，先因後緣各開十義，以顯無盡。因十義者：一法應爾故、二酬宿因故、三順機感故、四為教本故、五顯果德故、六彰地位故、七說勝行故、八示真法故、九開因性故、十利今後故。

Regarding the first, the causes and conditions: When the sage establishes a teaching, there must be a reason for it. Just as the great ocean of Sumeru can only be shaken by a great cause, now to shake the Tathāgata's mountain of virtue of molten gold and move the deep and vast ocean of wisdom is no small condition. Therefore a subsequent chapter of the sūtra states: 'It is not by one condition, nor by one matter, that the Tathāgata's appearance in the world comes to fruition.' Because his appearance was fundamentally for the sake of the Great Avataṃsaka, cause is treated first and condition afterwards, each opening into ten meanings to reveal inexhaustibility. / The ten meanings of cause are: first, because the Dharma is naturally so; second, to repay past causes; third, to accord with the responsive capacity of beings; fourth, to serve as the root of the teachings; fifth, to display the virtues of the fruit; sixth, to make manifest the stages and positions; seventh, to preach superior practice; eighth, to reveal the true Dharma; ninth, to disclose the causal nature; tenth, to benefit the present and future.