大方廣佛華嚴經隨疏演義鈔 66.41

66.41

第四不相捨離中，疏「初相諦」下，有二：先釋自因、後釋經文。前中二：先指前章。疏云「唯從無明生行等，名自因」是也。後「又論云自因觀」下，二引論廣釋。於中亦二：先標、後「謂離前支」下釋。今初，即論主生起之文。引論不盡，此下更云何者是無明等因緣？行不斷助成故。釋曰：此是論家先舉下經釋成自因，以易故不引。「又與」下，廣釋。義同故略不引。然無明等自生因，觀是自義，緣事二字是其因義。

In the fourth, "Non-relinquishment," under the commentary's "First, the characteristic truth," there are two parts: first, explaining one's own cause; second, explaining the sūtra text. In the former, there are two parts: first, pointing to the preceding section, where the commentary states, "That which arises only from avidyā into saṃskāras and so on is termed 'one's own cause'"; second, from "Furthermore, the treatise states 'the contemplation of one's own cause'" downwards, quoting the treatise to explain at length. Within this, there are also two parts: first, stating the premise; second, explaining it from "namely, free from the preceding link" downwards. Now, the first is the treatise master's introductory text. The quotation of the treatise is not exhaustive: below this, it further says, "What are the causes and conditions of avidyā and so forth? It is because saṃskāras are continuously assisted to completion." The explanation is: this is the treatise author first citing the subsequent sūtra to explain and establish one's own cause; being straightforward, it was not quoted. From "Furthermore, together with" downwards, it is explained at length. The meaning being identical, it is abbreviated and not quoted. However, regarding the self-generative cause of avidyā and so forth, "contemplation" is the meaning of "one's own" (sva-), and the two characters "conditioned event" are the meaning of "cause" (hetu).