大方廣佛華嚴經隨疏演義鈔 81.57

81.57

疏「中論破執」下，第三解妨。妨云：此是《中論》破時，則果中有因、因中有果皆成雜亂。既不相有，明無定時，今何將過以為其德？故有此通。遣執成德，二義懸差。若執三時有定性者，尚不能見無性之理，安知一中即具三耶？今由無性方互相由成無盡耳。

Regarding the commentary's statement, "The Madhyamakaśāstra refutes attachment" downward, this is the third, resolving a difficulty. The difficulty says: "This is the Madhyamakaśāstra's refutation of time; thus having cause in effect and effect in cause both become confused. Since they do not exist mutually, it is clear that there is no fixed time; why now take a fault to be a virtue?" Therefore there is this resolution. Eliminating attachment and establishing virtue—the two meanings are far apart. If one clings to the three times as having fixed intrinsic natures, one cannot even see the principle of having no intrinsic nature; how could one know that one completely contains three? Now, it is precisely because of having no intrinsic nature that they are mutually dependent, forming the inexhaustible.