大方廣佛華嚴經隨疏演義鈔 33.48

33.48

疏「然有二義」下，第二顯喻相有三事：一鏡、二本質、三影像。以喻就法鏡則無二，質、影各二：謂一是因影，境界為質故，合云業性；二是果影，業緣為質故，法說云果報生也。《淨名》云「是身如影，從業緣現。」是故結云「二文影略」。下引《中論》重化之義，正顯因果俱從緣空。

Regarding the commentary's "However, there are two meanings" and following: secondly, revealing the characteristics of the simile has three things: first, the mirror; second, the original object; third, the reflected image. Applying the simile to the doctrine, the mirror has no duality, while the original object and reflected image each have two: that is, the first is the causal reflection, taking the cognitive object as the original object, which correspondently is called the nature of karma; the second is the fruitional reflection, taking karmic conditions as the original object, which the doctrinal explanation calls the arising of retribution. The Vimalakīrti-nirdeśa says: "This body is like a reflection, appearing from karmic conditions." For this reason it concludes, "the two passages complement each other's omissions." Below, it cites the Madhyamakaśāstra on the meaning of a second illusory transformation, which directly reveals that cause and effect are both empty through conditions.