大方廣佛華嚴經疏 6.8

6.8

三知一切法不生等者，自共相解脫也。亦有二義：一知不生等，內證真理；二無功用行，外應群機。然不生等，佛法之體，釋有多門，略申一兩：一別釋，以不生滅約境、不來去約行。初不生滅，略有五義：一就遍計，由是妄執，無法可生滅也。又情有即是理無，故不生也；理無即是情有，故不滅也。不滅不生是一法也。又求遍計相不可得，故不生；能顯無相性，故不滅。不滅即不生，亦一法也。二就緣起性，謂法無自體攬緣而起，即生無生，既本不生，故無可滅也。又緣起無性故不生，無性緣起故不滅。《中論》云「以有空義故，一切法得成。」是故不生即不滅、不滅即不生，為一物也。又推緣無起故不生，能顯無生性故不滅。三約圓成性，謂非是有為故無彼生滅相也。又非妄心境故不生，聖智所證故不滅。又體非遷變故不生，隨緣令法起故不滅。不滅即不生，為一物也。四通就三性混融，於一法上，就遍計故不生、就圓成故不滅，就依他故亦不生亦不滅，就三無性故非不生非不滅。五然此四句合為一聚，圓融無礙頓思可見。二不來不去者，約行謂正智背捨妄執而無去，向證真理而不來。又依體起用而不去，應機現前而不來。又往應群機而不去，恒歸寂滅而不來。不來即是不去，無二為一味也。由此大智無念應機，如摩尼天鼓無思成事，故云無功用行也。二通釋者，不生不滅亦可約行，不來不去亦可約境，謂妄念斯寂猶若虛空，何生何滅？又雖起大用，見心無生；用謝歸寂，了本無滅。又常稱真理、寂照居懷，於此心中有何生滅？此約行釋不生滅也。約境釋不來去者，猶如空華無可去來。又緣會即來，來無所從故無來；緣謝而去，去無所至故無去。又諸法即如，如豈來去？三展轉釋。又何以不生滅？由無來去故。何以不來去？由無生滅故。又既無來去則非一非異，不生不滅則無斷無常。智契前理故無功用，不礙生等故云行也。是則不生之生、生之不生，無功用故、常寂行故，常用寂用無二，是於功用得解脫也。斯為正法之要，義味難盡，無厭繁文。

Third, "knowing that all dharmas do not arise, etc.," is the liberation of individual and common characteristics. This also has two meanings: first, knowing non-arising and the rest, one inwardly realizes the true principle; second, by effortless practice, one outwardly responds to the various capacities. However, non-arising and the rest are the essence of the Buddha-Dharma, and although there are many approaches to explaining them, I will briefly present one or two. First, an individual explanation: non-arising and non-ceasing are treated in terms of the objective realm, while non-coming and non-going are treated in terms of practice. First, non-arising and non-ceasing briefly have five meanings: (1) In terms of the fully conceptualized nature (parikalpita), because it is false clinging, there is no dharma that can arise or cease. Furthermore, existence in subjective sentiment is non-existence in principle, hence there is no arising; non-existence in principle is existence in subjective sentiment, hence there is no ceasing. Non-ceasing and non-arising are one dharma. Moreover, when sought, the marks of the fully conceptualized cannot be found, hence non-arising; yet it can reveal the signless nature, hence non-ceasing. Non-ceasing is precisely non-arising; they are also one dharma. (2) In terms of the nature of dependent origination, dharmas have no self-essence and arise by gathering conditions; thus arising is non-arising, and since they are originally unarisen, there is nothing that can cease. Furthermore, because dependent origination lacks self-nature, there is no arising; because self-naturelessness dependently originates, there is no ceasing. The Madhyamakaśāstra states: "Because there is the meaning of emptiness, all dharmas are able to be established." Therefore, non-arising is precisely non-ceasing, and non-ceasing is precisely non-arising; they are one thing. Moreover, when analyzing conditions, there is no origination, hence non-arising; yet it can reveal the unarisen nature, hence non-ceasing. (3) In terms of the consummate nature (pariniṣpanna), because it is not conditioned, it lacks those marks of arising and ceasing. Furthermore, because it is not an object of the deluded mind, there is no arising; because it is realized by noble wisdom, there is no ceasing. Moreover, its essence does not undergo change, hence non-arising; yet in accordance with conditions it causes dharmas to arise, hence non-ceasing. Non-ceasing is precisely non-arising; they are one thing. (4) Comprehensively in terms of the blending of the three natures: regarding a single dharma, in terms of the fully conceptualized it does not arise; in terms of the consummate it does not cease; in terms of the other-dependent it neither arises nor ceases; in terms of the three non-natures it is not non-arisen and not non-ceased. (5) Furthermore, these four propositions combine into a single aggregate, which can be seen at once in its perfect interpenetration without obstruction. Second, non-coming and non-going: in terms of practice, correct wisdom turns away from false clinging without going away, and tends toward the realization of the true principle without coming. Furthermore, it gives rise to function relying on essence without going, and manifests before capacities in response without coming. Moreover, it goes forth to respond to various capacities without going, and constantly returns to quiescent cessation without coming. Non-coming is precisely non-going; the non-dual constitutes a single flavor. Because this great wisdom responds to capacities without thought—just as the maṇi jewel and the heavenly drum accomplish deeds without cogitation—it is called effortless practice. Second, a common explanation: non-arising and non-ceasing can also be treated in terms of practice, and non-coming and non-going can also be treated in terms of the objective realm. This means: when deluded thoughts are stilled like empty space, what arises and what ceases? Furthermore, although great function arises, the mind is seen to be unarisen; when the function subsides and returns to quiescence, one realizes there is originally no ceasing. Moreover, constantly according with the true principle, quiescence and illumination reside in one's bosom—in such a mind, what arising and ceasing could there be? This explains non-arising and non-ceasing in terms of practice. Explaining non-coming and non-going in terms of the objective realm: like flowers in the sky, there is nothing that comes or goes. Furthermore, when conditions assemble, there is coming, but coming has nowhere from which it arrives, hence there is no coming; when conditions dissipate, there is going, but going has nowhere to which it departs, hence there is no going. Moreover, all dharmas are precisely tathatā; how could tathatā come or go? Third, reciprocal explanation: why are they without arising and ceasing? Because they are without coming and going. Why are they without coming and going? Because they are without arising and ceasing. Furthermore, since there is neither coming nor going, they are neither one nor different; since there is neither arising nor ceasing, they are neither annihilated nor eternal. Wisdom accords with the preceding principle, hence it is effortless; yet it does not obstruct arising and the rest, hence it is called practice. This, then, is the arising of non-arising, and the non-arising of arising; because it is effortless and because it is constantly quiescent practice, constant function and quiescent function are non-dual—this is obtaining liberation from effort. This is the essential point of the true Dharma, whose doctrinal flavor is inexhaustible; do not weary of the extensive text.