大方廣佛華嚴經隨疏演義鈔 6.33

6.33

疏「是知實相般若」下，第三會義破。謂會釋二經，使第二時同第五時。以義同故，謂二種般若即二佛性，在名則異、在義不殊。言實相為正因者，即第一義空名為佛性，第一義空即實相異名。觀照為了因，如燈了物。

Regarding the commentary's "Thus we know that real-mark prajñā..." onward, this is the third: a refutation by reconciling the meanings. That is, it reconciles and explains the two sūtras, making the second period identical to the fifth period. Because their meanings are identical, the two kinds of prajñā are said to be the two kinds of buddha-nature; their names differ, but their meanings are not distinct. Stating that the real mark is the direct cause means that the emptiness of ultimate truth is named buddha-nature, and the emptiness of ultimate truth is another name for the real mark. Contemplative illumination is the revealing cause, like a lamp revealing objects.