大般涅槃經集解 33.30

33.30

案僧亮曰：說正因性也。亦從緣見，非從緣生也。何者？行緣求理，理非本無今有，謂不生也；念念常求，謂不滅也。既非生滅，無去無來，亦無三世，因不橫起，故非作也；於緣求解，非不作也。不以一法為因，故非名也；說為正因，非無名也。非名非色，乃至陰界不攝，證無名也。陰界有壞，而佛性不滅不攝也。是故稱常者，以二義常：一必定得果、二因不可滅。

Sengliang states: This speaks of the nature as primary cause. It is also seen by relying on conditions, not produced from conditions. Why? Practicing and relying on conditions to seek the principle, the principle is not originally absent and now existing, which means non-arising; seeking it constantly in thought after thought means non-ceasing. Since it is neither arising nor ceasing, without going and without coming, and also without the three periods of time, the cause does not arise arbitrarily, hence it is unmade; seeking understanding in conditions, it is not unmade. Because it does not take a single dharma as cause, it is unnameable; because it is explained as the primary cause, it is not without name. It is neither name nor form, down to not being subsumed by aggregates and realms, which proves it is unnameable. The aggregates and realms undergo destruction, but the buddhadhātu does not perish and is not subsumed. That it is therefore called permanent is because it is permanent in two senses: first, it definitely attains the fruit; second, the cause cannot be destroyed.