大方廣佛華嚴經隨疏演義鈔 75.12

75.12

疏「然緣亦」下，第三釋通妨難。謂有難云：若以第二惑業為緣，令第三依他為無性者，第二業惑應當是實，不從緣故。故今釋云：亦從緣起，謂業從惑生，惑由虛妄分別，卒至無住皆託因緣，故引《中論》明因果俱幻。故論合云「如初幻化人，是則名為業。幻化人所作，則名為業果。」既未曾有一法不從緣生，為彰緣起，故分能所。

In the commentary, from "However, conditions are also" below, is the third [section], resolving objections and difficulties. That is, there is an objection saying: "If taking the afflictions and karma of the second as conditions causes the third, other-dependent nature, to lack intrinsic nature, then the second, karma and afflictions, ought to be real, because they do not arise from conditions." Therefore, it is now explained: "They also arise from conditions, meaning that karma arises from afflictions, afflictions originate from false discrimination, and ultimately reaching non-abiding, all rely on causes and conditions." Thus, the Madhyamakaśāstra is cited to clarify that both cause and effect are illusory. Hence, the treatise sums up: "Like the initial phantom person, this is named karma; what is created by the phantom person is named the fruit of karma." Since there has never been a single phenomenon that does not arise from conditions, to demonstrate dependent origination, the creating and the created are distinguished.