般若心經略疏連珠記 2.20

2.20

經「不」下，後、別，三：初、唱經。經明六不，而《中論》云「不生亦不滅，不常亦不斷，不一亦不異，不來亦不去。」此明八不。清涼曰：「欲明不生不滅含義無盡，略舉八不。」又曰：「然不生等，佛法之體、正教之要，義味無盡。釋有多門，略伸一兩。」是以賢首清涼約境行通別以釋斯義，破法顯理此為最要。《中論》曰「不生不滅已，總破一切法。」又六八十不，若約顯儀無盡，則經論異出不必更會。若言展轉相因互成，由不來去得非一異，由不生滅得不斷常，會亦無違。備如二祖，恐繁不錄。

Under 'not' in the sūtra is, secondly, specific, which has three [parts]: first, reciting the sūtra text. The sūtra clarifies six negations, whereas the Mūlamadhyamakakārikā states: 'Neither arising nor ceasing, neither permanent nor annihilated, neither identical nor different, neither coming nor going.' This clarifies eight negations. Qingliang says: 'Wishing to clarify that the meaning contained in non-arising and non-ceasing is inexhaustible, eight negations are briefly raised.' He also says: 'However, non-arising and the rest are the entity of the Buddha-Dharma and the essential of the correct teaching; their meaning and flavor are inexhaustible. There are many approaches to explaining them; I briefly present one or two.' Therefore, Xianshou and Qingliang explain this meaning in terms of the shared and distinct aspects of sphere and practice; for refuting dharmas and revealing the principle, this is the most essential. The Mūlamadhyamakakārikā says: 'Having [stated] neither arising nor ceasing, it refutes all dharmas completely.' Furthermore, as for the six, eight, and ten negations, if considered in terms of the inexhaustibility of the manifesting modes, their divergent appearances in sūtras and treatises need not be harmonized further. If one says that they mutually cause and establish one another in succession—because of not coming or going one attains not being identical or different, and because of not arising or ceasing one attains not being permanent or annihilated—harmonizing them also does not conflict. They are fully treated as by the two patriarchs; fearing proliferation, they are not recorded here.