法華義疏 5.184

5.184

菩薩了無量四聖諦亦本來不生不滅，故無明體性本自不有，妄想因緣和合而生。既言妄想因緣而生，有集為能生、苦為所生，此即是無生滅生滅，雖生滅不生滅也，故與二乘不同。又言五眾生滅者，小乘人言五眾無常苦空無我，今略舉無常故云生滅。又云有觀為生、空觀為滅，故云生滅。又二乘未得有餘有煩惱生，得有餘則煩惱滅，未入無餘則身智生，入無餘則身智滅。今明煩惱之與身智本自不生，今亦無滅。故《智度論》第十九復次云「昔說五眾是生滅無常，今欲就異門說五眾不生不滅、非常非無常」。

A bodhisattva realizes that the immeasurable four noble truths are also fundamentally neither arising nor ceasing; thus the essence of ignorance is fundamentally non-existent, arising through the combination of false conceptualization, causes, and conditions. Since it is said to arise from false conceptualization, causes, and conditions, origination exists as that which can give rise [to it], and suffering exists as that which is given rise to; this is precisely the arising and ceasing of non-arising and non-ceasing: although it is arising and ceasing, it is non-arising and non-ceasing, and hence it is not the same as the two vehicles. Furthermore, regarding the statement that the five aggregates arise and cease, persons of the Hīnayāna say that the five aggregates are impermanent, suffering, empty, and non-self; here it briefly cites impermanence and therefore says “arising and ceasing.” Moreover, it is said that contemplation of existence is arising and contemplation of emptiness is ceasing, hence it says “arising and ceasing.” Furthermore, before the two vehicles attain [nirvāṇa] with residue, defilements arise; when they attain [nirvāṇa] with residue, defilements cease. Before entering [nirvāṇa] without residue, body and wisdom arise; when entering [nirvāṇa] without residue, body and wisdom cease. Now it is clarified that defilements along with body and wisdom are fundamentally unarisen and now likewise unceasing. Thus the *Mahāprajñāpāramitopadeśa*, in its nineteenth alternative explanation, states: “Formerly it was taught that the five aggregates are arising, ceasing, and impermanent; now it wishes to explain through a different approach that the five aggregates are neither arising nor ceasing, neither permanent nor impermanent.”