大方廣佛華嚴經隨疏演義鈔 54.41

54.41

疏「二中以生成住持故」者，出同說所以。然生之與成，望於佛果，始起為生、終滿為成。亦可生為因、成為緣。因有二種：一證、二教。果亦有二：一是性淨、二方便淨。望性淨果，證道為因、教道為緣。望方便淨果，教道為因、證道為緣。因果功德皆因地智，而住地智能持，有斯勝能，故三世同說。

The Commentary's words, "In the second, because of generating, accomplishing, and upholding," state the reason for their being spoken in common. Now, generating and accomplishing: viewed in relation to the Buddha-fruit, the initial arising is generating, and the final completion is accomplishing. Alternatively, generating can be the cause, and accomplishing the condition. Causes are of two kinds: first, realization; second, teaching. Fruits are also of two kinds: first, naturally pure; second, pure through upāya. Viewed in relation to the naturally pure fruit, the path of realization is the cause, and the path of teaching is the condition. Viewed in relation to the fruit that is pure through upāya, the path of teaching is the cause, and the path of realization is the condition. Causal and fruitional merits all depend upon the ground-cognition, while the abiding ground-cognition can uphold them; because it possesses such superior capability, it is spoken in common by [the Buddhas of] the three periods of time.