大方廣佛華嚴經隨疏演義鈔 32.30

32.30

疏「向若有性」下，上來順釋，此下反釋。由如金石各有堅性不可令易，今此無性猶如於水，遇冷成氷、逢火便燸。故《中論》云「集若有定性，先來所不斷，於今云何斷？道若有定性，先來所不修，於今云何修」等。故知若有定性，一切諸法皆悉不成；若無定性，一切皆成。故《中論》云「以有空義故，一切法得成。若無空義者，一切即不成。」無性即空義也。

From the commentary's "If previously it had intrinsic nature..." downward, the preceding was a forward explanation, and from here downward is a reverse explanation. Just as metal and stone each have a hard nature that cannot be altered, now this lack of intrinsic nature is like water, which upon encountering cold freezes into ice and upon meeting fire becomes warm. Therefore the Madhyamakaśāstra says: "If origin had a fixed nature, not having been severed previously, how could it be severed now? If the path had a fixed nature, not having been cultivated previously, how could it be cultivated now?" and so forth. Hence we know that if there were a fixed nature, not a single dharma could be established; if there is no fixed nature, all dharmas are established. Therefore the Madhyamakaśāstra says: "Because there is the meaning of emptiness, all dharmas can be established. If there were no meaning of emptiness, nothing at all could be established." Lack of intrinsic nature is precisely the meaning of emptiness.