大般涅槃經集解 54.175

54.175

案道生曰：緣生非實故不出，緣散必滅故不常，前後故不一，不離故不二也。來去之義，類生滅也。非作因故非因，非因故非果也。僧亮曰：不出不滅者，從緣故空無涅槃是不出，無生死故不滅，下類爾。非因非果者，無前者為因，無後者為果也。僧宗曰：第五翻，舉理以成中道觀智之用也。不出者，不出至現在也。不滅者，不一向斷滅。其有續生於後義也。不常者，即是不出。不斷者，即不滅也。非一者，因果異故也。非異者，始終相續為一。不來不去者，不從未來來至現在，亦無一物入過去也。非因非果者，非異因家之果，非異果家之因也。寶亮曰：第三意，上明因果性不離十二因緣，今次出其體相，明十二因緣正用此真如法性無相無為為體。若如昔教一向談空，恐聖旨不在。若一向是空，何須讚歎因緣甚深？故知為顯今教也。

Daosheng comments: Because arising from conditions is not real, there is no arising; because dispersing of conditions must lead to cessation, there is no permanence. Because there is before and after, they are not one; because they do not separate, they are not two. The meanings of coming and going are analogous to arising and ceasing. Because it is not an active cause, it is not a cause; because it is not a cause, it is not an effect. Sengliang comments: 'Neither arising nor ceasing' means that since it is from conditions, it is empty; having no nirvāṇa is 'not arising', and having no saṃsāra is 'not ceasing'; the rest below are analogous. 'Neither cause nor effect' means that having no antecedent makes it not a cause, and having no consequence makes it not an effect. Sengzong comments: The fifth turn adduces the principle to establish the function of the contemplative wisdom of the middle way. 'Not arising' means not emerging into the present. 'Not ceasing' means not undergoing absolute annihilation, for there is the sense of continuing to arise subsequently. 'Not permanent' is simply not arising. 'Not annihilated' is simply not ceasing. 'Not one' is because cause and effect are distinct. 'Not different' is because the beginning and the end continue unbroken as one. 'Neither coming nor going' means not coming from the future into the present, nor does any entity enter into the past. 'Neither cause nor effect' means it is not an effect distinct from cause, nor is it a cause distinct from effect. Baoliang comments: In the third point, having previously explained that the nature of cause and effect is not separate from the twelve links of dependent origination, the text next sets forth its substance and characteristics, explaining that the twelve links of dependent origination precisely take this unconditioned and signless true thusness and dharmatā as their substance. If one were to speak exclusively of emptiness as in the previous teachings, I fear the sage's intent would be missed. If it were exclusively empty, why praise dependent origination as exceedingly profound? Thus one knows this is to reveal the present teaching.