大方廣佛華嚴經隨疏演義鈔 25.27

25.27

疏「一因修法生義通緣了」者，然準《涅槃》，緣因對於正因，了因對於生因。而緣亦名了，如酵煖等為酪緣因，即疏家義。通緣了，緣即緣因，了即了因，能了彼乳中之酪令得成酪。而今開異，義小殊耳。故了謂照了，不通於生。緣謂眾緣，義通生了。今從別義。又對正因是真如，故云通緣了。如不可生，故但名了。偈云出生者，出於二障，故曰出生，非生真如。諸佛法言，通教理行果，通於二因，義如上說。

On the commentary's "First, arising from the practice of dharmas; its meaning extends to both contributory and revealing [causes]": now, following the Nirvāṇa [Sūtra], the contributory cause (pratyaya-hetu) is paired with the direct cause, and the revealing cause (vyañjaka-hetu) is paired with the generative cause. Yet the contributory is also named the revealing; for instance, yeast and warmth are the contributory cause of curds, which is this commentator's meaning. "Extends to contributory and revealing": contributory is the contributory cause, and revealing is the revealing cause, which can reveal the curd within the milk, causing it to become curd. Now they are opened into distinctions, so the meaning differs slightly. Therefore "revealing" means illuminating and revealing, and does not extend to generating; "contributory" means the myriad conditions, whose meaning extends to both generating and revealing. Here it follows the distinct meaning. Furthermore, in contrast to the direct cause, which is tathatā, it says "extends to contributory and revealing." Since tathatā cannot be generated, it is only called revealing. When the verse says "born/produced," it means emerging from the two obscurations, hence it is called "emerging and being born," not generating tathatā. The words "dharmas of all buddhas" extend to teaching, principle, practice, and fruit, and extend to the two causes, with meanings as expounded above.