華嚴經探玄記 13.56

13.56

二約厭離有為深觀四門中，此是第三不共作。言非二作者，或因為自、以緣為他，或果為自、以因緣為他，此二自他俱不作故。若自他俱不作，何得為緣生？為釋此疑，故云但隨順生，謂隨俗說生，理實無生。言無知者故者，遠公釋「此別釋非他，以無我知者能造作故。作時不住者，別釋非自，明彼無明作行之時無行自性住彼作時還起後行，故云作時不住也。」今更釋：因正有力時，緣必無力故。不得相知，故云無知者故也。此是因緣不共果起之時，名曰作時。於因於緣的無所住，故云不住。此是因果不共。正作果時，此作不住於因、不住於緣、亦不住果，故云作時不住。此義正是經中縛義可知。

Second, within the four gates of the profound contemplation of revulsion toward the conditioned, this is the third: 'not produced together'. Saying 'not produced by both' means that either the cause is taken as self and the condition as other, or the fruit is taken as self and the cause and condition as other; neither of these two, self and other, produce it. If it is produced neither by self nor other, how can it be production by conditions? To resolve this doubt, it is therefore said 'it is merely produced in accordance', meaning produced according to worldly convention, while in the truth of reality there is no production. Stating 'because there is no knower', Master Yuan explained: 'This separately explains non-other, because there is no knower of a self capable of creating.