大方廣佛華嚴經隨疏演義鈔 11.40

11.40

疏「如論云因不生緣生故」等者，二引證也。然論有二意。一顯無生之義，則上句以緣破自。《中論》云「如諸法自性，不在於緣中。」以若有自性，不合假眾緣。既假眾緣，則自性應在緣中，緣中求自性，不可得故，無自性生，下句，以自破緣，故云「緣不生，自因生故」。謂若他生，則但有緣，即應能生，不合假於自因。今假於因，明非他生也。上來顯無生之義耳。二者顯緣起義。因不生者，因全無力。緣生故者，緣全有力。下句例知。今正用此意證成上義。

Regarding the Commentary's phrase: "As the treatise says, 'Because the cause does not produce, it is produced by conditions,'" and so on, this is the second, adducing proof. However, the treatise has two intents. First, revealing the meaning of non-arising: here the upper line refutes the self by means of conditions. The Madhyamakaśāstra says: "The intrinsic nature of phenomena does not exist in conditions." For if there were an intrinsic nature, it should not rely on multiple conditions. Since it does rely on multiple conditions, then intrinsic nature should exist within the conditions; but seeking intrinsic nature within conditions, it cannot be found. Therefore there is no arising from intrinsic nature. In the lower line, it refutes conditions by means of the self; thus it says, "Conditions do not produce, because it is produced from its own cause." That is to say, if it were produced from other, then having merely conditions, it should be able to produce, without needing to rely on its own cause. Now, relying on a cause makes clear that it is not produced from other. The above merely reveals the meaning of non-arising. Second, it reveals the meaning of dependent origination. "The cause does not produce" means the cause is entirely powerless. "Because it is produced by conditions" means conditions are entirely efficacious. The lower line is understood by analogy. Here, this second intent is directly used to attest and establish the above meaning.