大方廣佛華嚴經隨疏演義鈔 33.44

33.44

疏「由法無我」下，上明二我俱空，此下明不壞業果之相。空有無礙、二諦雙存，是正理量聖教所明，即聖言量。故《淨名》云「說法不有亦不無，以因緣故諸法生。無我無造無受者，善惡之業亦不亡。」《中論》云「雖空而不斷，雖有而不常，罪福亦不失，是名佛所說。」言「不違現事」者，即是現量。以現見苦樂等報，舉體即空，不壞事故。

Regarding the commentary's "due to the selflessness of dharmas" onward: above, it explained that both kinds of self are empty; from here down, it explains the characteristics of not destroying karma and results. Emptiness and existence being unobstructed, and the two truths both being preserved, is the valid cognition of correct reasoning (yukti-pramāṇa), and what is illuminated by the holy teachings, which is scriptural valid cognition (śabda-pramāṇa / āgama-pramāṇa). Thus the Vimalakīrtinirdeśa states: "Expounding that dharmas are neither existent nor non-existent, / Through causes and conditions all dharmas arise. / There is no self, no agent, and no experiencer, / Yet good and evil karma do not perish." The Madhyamakaśāstra states: "Although empty, they are not annihilated; / Although existent, they are not permanent; / Sins and merits are also not lost: / This is called the teaching of the Buddha." Regarding "not contradicting present phenomena": this is direct perception (pratyakṣa-pramāṇa). Because when we directly see the retributions of suffering, pleasure, and so forth, their entire substance is empty, without destroying phenomena.