大般涅槃經集解 1.25

1.25

案道生敘曰：歸極得本，而似始起。始則必終，常以之昧。若尋其趣，乃是我始會之，非照今有。僧亮敘曰：般涅言不，亦名為無。槃者名生，亦名為因。不從作因所得，故無因也。寶亮敘曰：辨生死，以八苦為本；明涅槃，以常樂為源。妙質恒而不動、用常改而不毀，無名無相，百非不辨。今涅槃之旨，就用而得稱也。若談真俗，兩體本同、用不相乖，而闇去俗盡，偽謝真彰，朗然為佛也。法智敘曰：幽微難解，在乎本有也。所言本有者，乃是玄指未來隔世為有耳，不言現在世有也。稟識之類，源本未造因時，已自有之，故言本有。是則不待業緣為其始，故非始造矣。故說此未來，不同三世要待造業方得為有也。雖然未來未起，未為已用，故須了因，然後方應也。慧朗述法瑤曰：生死不斷，由十二因緣；因緣無性，即是涅槃，豈是始有也？

Daosheng sets forth: Returning to the ultimate, one attains the origin, yet it seems to have just begun. What begins must end, and thus permanence is obscured. If one examines its purport, it is merely that I have only now encountered it; its illumination did not merely come into being now. Sengliang sets forth: Banniè means not, and also means non-existent. Pán means arising, and also means cause. Because it is not attained from an operative cause, it is causeless. Baoliang sets forth: In discerning saṃsāra, the eight sufferings are taken as the root; in clarifying nirvāṇa, permanence and bliss are taken as the source. Its wondrous essence is constant and unmoving; its functions ever adapt without being destroyed; it is without name and without form, and a hundred negations cannot characterize it. Now the purport of nirvāṇa receives its designation in terms of its functions. If one speaks of the true and the conventional, the two substances are fundamentally identical, and their functions do not conflict; yet when darkness departs, the conventional is exhausted, the artificial wanes and the true appears, radiantly becoming a buddha. Fazhi sets forth: What is subtle and difficult to understand lies in original existence. What is called original existence is a profound reference to its existence in a future, separate life; it does not mean that it exists in the present life. The kinds of conscious beings inherently possessed it before they ever produced causes at the very source; hence it is called original existence. Thus, it does not depend on karmic conditions for its beginning, and therefore it is not newly produced. Hence, this future is spoken of as not being like the three times, where one must await the creation of karma before it can exist. Even though in the future it has not yet arisen and is not yet of use to oneself, one therefore requires an elucidating cause, and only then will it correspond. Huilang relates Fayao's words: That saṃsāra is uninterrupted is due to the twelve links of dependent origination; that dependent origination lacks intrinsic nature is itself nirvāṇa—how could it be newly existent?