無量壽經連義述文贊 2.20

2.20

經曰「亦無所作」至「得平等法」者，述云：第二、修之成德。有二：初、自利之德；後、利他之德。初又有四：此初、所得平等也。有說：三乘性空故無所作，不見別證三乘之果故無所有，達無性真以解諸法不生滅故不起不滅。非也。決定二乘既入無餘，不可定言即無別證故。又顯三乘故非無所作，現滅度故非無所有故。有說：無因可作故無所作，無果可有故無所有，無淨可起無染可滅故云平等。此亦不然。因有功能故非無所作，果藉緣有故非無所有故。今即無作無有者，即事平等也。不起不滅者，理平等也。無實作用故無所作，不能自生故無所有。淨法雖增，真不隨增，故云無起。染法雖滅，如不隨滅，故云不滅。諸法一相所謂無相，故云平等。於是證會，故亦云得。

On the passage from "There is also nothing made" to "attaining the equal Dharma": The commentary states: Second is the virtues realized through cultivation. This has two parts: first, the virtue of self-benefit; second, the virtue of benefiting others. The first also has four: here, the first is the equality attained. Some say: Because the nature of the three vehicles is empty, there is 'nothing made'; not seeing that one separately realizes the fruits of the three vehicles, there is 'nothing possessed'; comprehending the true naturelessness to understand that all dharmas do not arise or perish, there is 'no arising and no perishing'. This is not correct. Since the determinate two vehicles enter nirvāṇa without remainder, one cannot definitively say there is no separate realization. Furthermore, because they display the three vehicles, it is not 'nothing made'; and because they manifest extinction, it is not 'nothing possessed'. Some say: Because there is no cause that can be made, there is 'nothing made'; because there is no fruit that can exist, there is 'nothing possessed'; because there is no purity that can arise and no defilement that can perish, it is called 'equal'. This is also not so. Because causes have function, it is not 'nothing made'; and because fruits exist depending on conditions, it is not 'nothing possessed'. Now [we explain]: 'nothing made and nothing possessed' is equality in phenomena. 'No arising and no perishing' is equality in principle. Lacking real activity, there is 'nothing made'; unable to arise on their own, there is 'nothing possessed'. Although pure dharmas increase, the true does not increase along with them, hence 'no arising'. Although defiled dharmas perish, suchness does not perish along with them, hence 'no perishing'. All dharmas are of a single characteristic, namely the signless; hence it is called 'equal'. Realizing and harmonizing with this, it is therefore also said that they 'attain'.