大方廣佛華嚴經隨疏演義鈔 3.47

3.47

疏「因上十義故此教興」下，第三結屬會釋也。此上結屬，下會釋經文。彼經具云「其說法者同名法慧，悉以佛神力故、世尊本願力故、為欲顯示佛法故、為以智光普照故、為欲開闡奧義故、為令證得法性故、為令眾會悉歡喜故、為欲開示佛法因故、為得一切佛平等故、為了法界無有二故，說如是法。」十因舉二，故有等言。疏「因緣相參」者，神力是緣，餘皆是因，故云相參。今略舉二，即有因緣，以疏對彼。因緣易知，故云可以意得。

Regarding the Commentary's 'Due to the above ten meanings, this teaching arose' below: third, this concludes by assigning them and synthesizing the explanation. The part above concludes by assigning them, and what follows synthesizes and explains the sūtra text. That sūtra says in full: 'Those expounding the Dharma were all named Dharmamati; all by the power of the Buddha's spiritual penetrations, by the power of the World-Honoured One's fundamental vows, in order to display the Buddha-Dharma, in order to shine universally with the light of wisdom, in order to disclose and elucidate the profound meaning, in order to cause the realization of the dharmatā, in order to cause the entire assembly to rejoice, in order to disclose and demonstrate the causes of the Buddha-Dharma, in order to attain the equality of all Buddhas, and in order to comprehend that the dharmadhātu is not two, they expounded such Dharmas as this.' Out of ten causes, it mentions two, which is why it says 'and so on.' As for the Commentary's 'causes and conditions intermingle': the spiritual power is a condition, while the rest are all causes, which is why it says 'intermingle.' Now, by briefly mentioning two, both cause and condition are present, matching the Commentary to that [sūtra]. Cause and condition are easily understood; hence it says 'this can be grasped conceptually.'