大方廣佛華嚴經隨疏演義鈔 37.4

37.4

疏「佛性名為了因未必是緣，此約智慧性故」者，顯上了因未必是緣，以是親因故。言智慧性故者，亦是了相，以無漏智性本自具足，本有真實識知遍照法界義故，當體名了。又約行性，居然是了。又上所引生了二因中，云六度阿耨多羅三藐三菩提是名生因，佛性阿耨多羅三藐三菩提是名了因；六度能生菩提故為菩提生因，佛性能了菩提故為菩提了因，明知佛性之體即是了因。

Regarding the Commentary's statement, "Buddha-nature is called a revealing cause and is not necessarily contributory; this is because it is considered in terms of the nature of wisdom": this reveals that the revealing cause above is not necessarily contributory, because it is an immediate direct cause. Saying "in terms of the nature of wisdom" is also the characteristic of revealing, because the nature of undefiled wisdom is inherently complete of itself, and inherently possesses the meaning of real consciousness-and-knowing universally illuminating the dharmadhātu; hence, its very substance is called revealing. Furthermore, considered in terms of practice-nature, it is obviously revealing. Moreover, in the six pairs of generative and revealing causes cited above, it says that the six pāramitās for anuttarasamyaksaṃbodhi are called generative causes, and the Buddha-nature for anuttarasamyaksaṃbodhi is called a revealing cause; because the six pāramitās can generate bodhi, they are generative causes for bodhi; because Buddha-nature can reveal bodhi, it is a revealing cause for bodhi. It is clearly known that the essence of Buddha-nature is precisely the revealing cause.