大般涅槃經集解 44.34

44.34

案僧亮曰：重顯前第五門也。寶亮曰：釋上第五門，萬有體空，無性罪也。於有慚愧者，則是非有。何以爾？既生慚愧心，達萬法體虛，故於人為無罪也。若於無慚愧者，是則非無也。受果報者，名之為有。謂無智人終日構因得果，是以不無也。空見之人則非有者，謂於此人便無性報也。有見之人非無者，謂於執相者便不無果報也。有有見者，謂計常之人為有也。無有見者，若無向執相，終無果報也。常見之人者，此是解常之心，故於此人為無也。無常見者，若觀生死令佛盡作無常，則不無果報之生死也。常常見者，此是計常之人，不無於惡果也。以是義故者，經云「於解者為非有，於不解者為非無」也。

Sengliang comments: This reiterates and reveals the previous fifth approach. Baoliang says: This explains the above fifth approach, that the myriad existents are empty in substance, and there is no inherent sin. For one who possesses shame and conscience, it is non-existent. Why is this so? Having generated a mind of shame and conscience, one realizes that the substance of myriad phenomena is empty; therefore, for such a person there is no sin. If it is for one without shame and conscience, then it is not non-existent. Receiving retribution is called 'existent.' That is to say, unwise people build causes all day long and obtain fruits; thus it is not non-existent. As for 'for a person with the view of emptiness, it is non-existent,' it means that for this person there is no inherent retribution. 'For a person with the view of existence, it is not non-existent' means that for one who grasps at characteristics, retribution is not non-existent. 'One who has a view of existence' refers to a person who posits permanence taking it as existent. 'One who has no view of existence' means that if one does not hold the previous grasping at characteristics, ultimately there is no retribution. 'A person with the view of permanence' refers to a mind that understands permanence; therefore for this person it is non-existent. 'One who has no view of permanence' means that if one contemplates saṃsāra and makes the Buddha exhaustively impermanent, then there is no absence of the saṃsāra of retribution. 'One who views permanence as permanent' refers to a person who posits permanence, for whom evil fruits are not non-existent. As for 'For this reason,' the sūtra says: 'For one who understands it is non-existent; for one who does not understand it is not non-existent.'