大方廣佛華嚴經隨疏演義鈔 66.21

66.21

疏「然生起之因」下，二別釋經文。先釋助成、後釋自業。前中二：先總釋經文、後廣顯差別。今初，經中助成唯增上緣，而云作生起因者，從通相說。別則因親緣疎，通則因即是緣，故《俱舍》中四緣攝於六因。論云「說有四種緣。因緣五因性。等無間非後，心心所以生。所緣一切法。增上即能作。」若《唯識論》，亦攝十因以為四緣。六因十因前疏已說，今意但顯通耳。

Regarding the commentary's statement, "However, as for the cause of emergence": Second, separately explaining the sūtra text. First, explaining aiding in completion; later, explaining one's own karma. Within the former are two parts: first, generally explaining the sūtra text; later, extensively clarifying distinctions. Now, in the first: in the sūtra, "aiding in completion" is solely the sovereign condition (adhipatipratyaya); yet stating that it "acts as the cause of emergence" is spoken from the perspective of their common characteristic. Distinguished, causes are direct and conditions are indirect; comprehensively, a cause is simply a condition. Hence in the Abhidharmakośa, the four conditions encompass the six causes. The treatise says: "Four kinds of conditions are spoken of. The causal condition is of the nature of five causes. The equal-immediate condition is not the last; it is that by which citta and caittas arise. The objective condition is all phenomena. The sovereign condition is the active cause." In the Vijñaptimātratāsiddhi, the ten causes are also subsumed into the four conditions. The six causes and ten causes were already explained in the earlier commentary; the present intention is merely to reveal their general sense.