大方廣佛華嚴經隨疏演義鈔 17.84

17.84

疏「若爾世親」下，第三會論文。言「思惟行因緣行」者，因謂自所得法，緣謂所化之器。欲將己所證法為眾生說，名為行因緣行。故《法華經》云「我所得智慧，微妙最第一。眾生諸根鈍，著樂癡所盲。如斯之等類，云何而可度」等是也。彼思不得一乘機，今思即得一乘機為異耳。餘文可知。

Beginning from the commentary's 'If so, Vasubandhu...', the third part harmonizes with the treatise text. In saying 'contemplating the practice of causes and conditions', 'cause' refers to the Dharma realized by oneself, and 'condition' refers to the vessels who are to be transformed. Wishing to expound the Dharma one has realized to sentient beings is called 'practicing the practice of causes and conditions'. Thus the Lotus Sūtra says: 'The wisdom I have obtained / is subtle, supreme, and foremost. / The faculties of sentient beings are dull, / attached to pleasure and blinded by delusion. / Regarding those of such a sort, / how could they be crossed over?' and so forth. That contemplation did not find the capacity for the One Vehicle, whereas this contemplation directly found the capacity for the One Vehicle—this is the only difference. The rest of the text is understandable.