大方廣佛華嚴經隨疏演義鈔 31.24

31.24

疏「若以緣起相由門釋者」，第二緣起相由示。然緣起相由，具力無力及有體無體。今顯不相知理，但明無力無體。又因中亦有無體義，今取義便，因緣相假但明無力，謂因假緣故因無力，緣假因故緣無力。果上亦有無力義，今取義顯，但明無體。謂全攬因成，緣成無性，故云「含虛無體」。下四喻中皆有無體用義，故指下明。

Regarding the Commentary's statement: “If explained through the approach of the mutual reliance of dependent origination,” this is the second, indicating through the mutual reliance of dependent origination. Now, the mutual reliance of dependent origination encompasses both having efficacy and lacking efficacy, as well as having substance and lacking substance. Here, to reveal the principle of mutual non-knowing, it only clarifies lacking efficacy and lacking substance. Furthermore, in the cause there is also the meaning of lacking substance, but here, for convenience of interpretation, the mutual reliance of cause and condition only clarifies lacking efficacy: that is, because the cause relies on conditions, the cause lacks efficacy; because the condition relies on the cause, the condition lacks efficacy. In the result there is also the meaning of lacking efficacy, but here, to make the meaning distinct, it only clarifies lacking substance: that is, entirely gathering the causes to be formed, what is formed by conditions lacks intrinsic nature; hence it says “containing voidness and lacking substance.” In the four analogies below, all contain the meaning of lacking substance and function, hence it points below to clarify them.