大方廣佛華嚴經隨疏演義鈔 78.12

78.12

疏「惡業善根」下，遮難釋文。恐有難言：地獄及身既由惡業，即從惡業中來；前業報成佛，即從善根中來。何以並言非十方來？故今釋云：正由從業，即是從緣無性，來即無來。若不從緣，則有定性，不得無來。《中論》云「若法從緣生，是即無定性。若無定性者，云何有是法？」即因緣故空義耳。疏「因緣者名為智慧」者，即略暗引《涅槃》二十一為證，前疏已引。彼經云「智慧之法不從因緣，云何問於因緣？」今取此勢。汝諸天子何因向疑？何因發此微妙之音？

From the commentary's "Evil karma and good roots" onward: this wards off an objection to explain the text. Fearing that someone might object, saying: "Since hell and the body arise from evil karma, they come from within evil karma; since the previously mentioned retribution of karma achieves buddhahood, it comes from within good roots. Why is it said in both cases that they do not come from the ten directions?" Therefore it is now explained: "Precisely because it arises from karma, this is arising from conditions without self-nature, so coming is non-coming. If it did not arise from conditions, there would be a fixed nature, and one could not have non-coming." The Madhyamakaśāstra says: "If phenomena arise from conditions, / that means they are without a fixed nature. / If they are without a fixed nature, / how could such phenomena exist?" This is simply the meaning of emptiness by reason of causes and conditions. Regarding the commentary's "Causes and conditions are named wisdom": this is a brief, implicit citation of Nirvāṇa [Sūtra] 21 as proof, which was already cited in the earlier commentary. That sūtra says: "The Dharma of wisdom does not arise from causes and conditions; why ask about causes and conditions?" Here we adopt this rhetorical force: for what reason, O sons of gods, did you previously doubt? For what reason did you emit this subtle and wondrous sound?