大方廣佛華嚴經隨疏演義鈔 56.37

56.37

疏「上諸經論皆顯性相無礙無斷之斷」下，三結成正義。於中，此上疏文結前。「又今經論」下，重結正義。謂非唯無礙而又相成。前則事不礙理、理不礙事，性相雙存，今則依理成事、事能顯理，亦含雙奪。疏「因緣故無性」等者，即《中論》云「若法從緣生，是則無自性。若無自性者，云何有是法？」即緣生故空義也。次云「無性故因緣」者，即《中論》云「以有空義故，一切法得成。」即無性故有義也。

On the commentary's "The above various sūtras and treatises all reveal the severing of non-severing wherein nature and characteristics are unhindered" and below: third, concluding to establish the correct meaning. Within this, the commentary's text above concludes the preceding. From "Furthermore, the present sūtra and treatise" and below, it re-concludes the correct meaning. That is, they are not only unhindered, but also mutually established. Previously, phenomena did not obstruct principle, and principle did not obstruct phenomena, with nature and characteristics both preserved; now, relying on principle phenomena are established, and phenomena can reveal principle, also containing mutual sublation. Regarding the commentary's "Because of causes and conditions there is no intrinsic nature" and so forth: this is the Madhyamakaśāstra stating: "If a phenomenon arises from conditions, it is without svabhāva. If it is without svabhāva, how could there be such a phenomenon?" That is precisely the meaning of emptiness because of condition-arising. Next it states, "Because there is no intrinsic nature, there are causes and conditions": this is the Madhyamakaśāstra stating: "Because there is the meaning of emptiness, all phenomena can be established." That is precisely the meaning of existence because of having no intrinsic nature.