大般涅槃經集解 46.120

46.120

案僧亮曰：答第一難。涅槃非本有者，涅槃以性滅為因，身智以相續滅為因。因非本無，果非本有也。有為因是無常，果亦無常；無為因常，果亦常也。諸佛所師，法也。法常故，諸佛常也。僧宗曰：前有六難，今但答四，餘後二難麁故不答也。此答初難云：涅槃非本無今有也。寶亮曰：非本無今有者，所謂生死依如來藏也。故一家義云：神明是慮知之性，但於緣中迷，故起生死；若理緣解發，則偽滅真存，有萬德之用者也。

Sengliang notes: Answering the first objection. Nirvana not being originally existent means that nirvāṇa has cessation by nature as its cause, and the body and wisdom have continuous cessation as their cause. The cause is not originally absent, and the fruit is not originally existent. Conditioned causes are impermanent, and their fruits are also impermanent; unconditioned causes are permanent, and their fruits are also permanent. What all Buddhas take as their teacher is the Dharma. Because the Dharma is permanent, all Buddhas are permanent. Sengzong says: Previously there were six objections; now he answers only four, and the remaining last two objections are coarse and therefore not answered. This answers the first objection, stating that nirvāṇa is not originally absent and now existing. Baoliang says: 'Not originally absent and now existing' means that saṃsāra relies on the tathāgatagarbha. Therefore, the doctrine of our school says: the spiritual consciousness has the nature of deliberative awareness, but it is deluded amidst conditions, and thus gives rise to saṃsāra; if awakening arises through conditions of principle, the false perishes and the true remains, possessing the function of the myriad virtues.