肇論新疏 2.150

2.150

大品云，亦諸經通義，未曾見有一法從非緣而生。無者，非也。如水土是生穀之緣，火石則非。今真諦如空、有知如芽種，空不生芽，空非緣故。緣真不生知，真非緣故。《中論》云：「不從非緣生。」亦可無者有無之無，謂但見諸法賴緣而起，未有一法無緣而生。今真諦無緣性，亦不能生般若之知。《中論》初卷云：「如諸佛所說，真實微妙法。於此無緣法，云何有緣緣？」

The Dapin states this, and it is also the general meaning of all sūtras: never has any single phenomenon been seen to be produced from non-conditions. "Without" means "non-." Just as water and earth are conditions for growing grain, while fire and stone are not. Now ultimate truth is like empty space, and having-knowledge is like the sprout and seed: empty space does not produce sprouts, because space is not a condition. Conditioning upon the true does not produce knowing, because the true is not a condition. The Madhyamakaśāstra states: "Not produced from non-conditions." "Without" may also be taken as non-existence in the sense of existence and non-existence, meaning one only sees all phenomena arising in reliance on conditions, and there has never been a single phenomenon produced without conditions. Now, because ultimate truth is devoid of conditioned nature, it also cannot produce the knowing of prajñā. The first fascicle of the Madhyamakaśāstra states: "As expounded by all Buddhas, the true and wondrous Dharma—in this unconditioned phenomenon, how could there be an objective condition?"