大般涅槃經集解 20.38

20.38

案道生曰：彼所明不二之義，亦如今說也。敬遺記僧宗曰：第八段，引昔空教所說中道以為證也。彼〈燈炷品〉中明前炎後炎俱不能燋，燋亦不離前後炎也。昔已久說，非獨今明，重出謬情，非經不辯也。寶亮曰：第三重，明作善業也。就行人而辨相續中道也。此我無我不異上釋，然上之所明據空無異邊也，今於此中談其相續邊也。轉此相續一行人之語故，謂之我無我也，所以引《般若經》為證。相續義者，故如因成假義。若直一也，不名因成；若各異也，亦不名因成。因成者，有能成所成，能成是總也。今相續亦如此。直一亦不相續，若直異亦不相續，要是前法謝後法起，補此曾有之處，假名中道相續語，故從因至果喻如五味之相續也。法蓮記僧宗曰：第九引經為證。然《大品經》乃不說我無我義，說非初心得、非離初心得，成無二之義也。

Daosheng comments: The meaning of non-duality clarified there is also like what is taught now. Sengzong's record by Jingyi says: The eighth section cites the Middle Way taught in the former emptiness teaching as corroboration. In its "Lamp-Wick Chapter," it clarifies that neither the preceding flame nor the succeeding flame can scorch [the wick], yet the scorching is not separate from the preceding and succeeding flames. It was already taught long ago, not clarified only now; errors are brought out again, and without the sūtra they cannot be resolved. Baoliang says: The third layer clarifies performing wholesome karma. It distinguishes the Middle Way of continuity in terms of the practitioner. This non-difference between self and non-self was explained above, but what was clarified above was based on the aspect of non-difference through emptiness, whereas here it discusses the aspect of continuity. Transposing this discourse on a single practitioner's continuity, it is called self and non-self; therefore the Prajñāpāramitā Sūtra is cited as corroboration. The meaning of continuity is just like the meaning of nominal designation based on causal completion. If it were strictly one, it would not be called causally completed; if each were different, it would also not be called causally completed. In causal completion, there is that which can complete and that which is completed, and that which can complete is the totality. Continuity is also like this now: if strictly one, it is not continuous; if strictly different, it is also not continuous. It must be that the preceding dharma passes away and the succeeding dharma arises, filling the place of what once was; this is the language of continuous nominal designation on the Middle Way. Hence, from cause to fruit, it is compared to the continuity of the five flavours. Sengzong's record by Falian says: The ninth section cites the sūtra as corroboration. However, the Pañcaviṃśatisāhasrikā does not speak of the meaning of self and non-self; it speaks of being neither attained by the initial mind nor attained apart from the initial mind, establishing the meaning of non-duality.