大般涅槃經集解 66.108

66.108

案僧亮曰：辨有無相續中道也。虛空於人不可見有常，不可見定有也。佛性亦不可見有非常，不可見不定有。有不同空，是有中道也。菟角於人是無定無也，佛性於人是無不定無，是無中道也。非有非無者，非虛空之有，非無非菟角之無。亦有者，是當有也。亦無者，是現無也。僧宗曰：此第二，以非有非無釋內外也。言所以爾者，正以非有故非內，正以非無故非外。佛性雖有，非如虛空者，言虛空體無，故見在於人有用；佛性見雖無，而當必有，不同空也。無故不同菟角者，言菟角是永無，此性非永無，故不同也。寶亮曰：外道計虛空是定性有法；然佛性雖有，而是當有之有，不同外道所計之有也。又不同菟角之無，菟角必不生；佛性是可生，豈得同此之永無之無也。道慧記曰：明虛空於現在雖有，而虛空終不可覩見；而佛性之有，可以心眼了了覩見也。內則是有、外則是無，不內故非有、不外故非無，所以是有無中道也。智秀曰：第二，寄六因緣辨非有非無中道也。此第一因緣也。

Sengliang notes: This analyzes the middle way of continuity between existence and non-existence. Regarding empty space, humans cannot see it as permanently existing, nor can it be seen as definitely existing. Buddhadhātu also cannot be seen as impermanently existing, nor can it be seen as not definitely existing. Its existence is not like empty space; this is the middle way of existence. Rabbit horns are definitely non-existent for humans; buddhadhātu is not definitely non-existent for humans; this is the middle way of non-existence. 'Neither existent nor non-existent' means: not existing like empty space, and its non-existence is not non-existing like rabbit horns. 'Also existent' means future existence; 'also non-existent' means present non-existence. Sengzong says: This second part explains internal and external via 'neither existent nor non-existent'. It is so precisely because: being not existent, it is not internal; being not non-existent, it is not external. Although buddhadhātu exists, it is not like empty space; that is, the substance of empty space is non-existent, yet it currently has utility for humans; although buddhadhātu is currently non-existent, it will certainly exist in the future, differing from empty space. Its non-existence is not like rabbit horns; that is, rabbit horns are eternally non-existent, whereas this nature is not eternally non-existent, so it differs. Baoliang says: Non-Buddhists reckon that empty space is a phenomenon of determinate nature; yet although buddhadhātu exists, it exists as a future existence, unlike the existence reckoned by non-Buddhists. Nor is it like the non-existence of rabbit horns: rabbit horns definitely never arise, whereas buddhadhātu can arise; how could it be the same as this eternal non-existence? Daohui's Record states: This clarifies that although empty space exists at present, it can never ultimately be seen; whereas the existence of buddhadhātu can be clearly seen with the mind's eye. Internal is existence, external is non-existence; because it is not internal it is not existent, and because it is not external it is not non-existent; therefore it is the middle way of existence and non-existence. Zhixiu says: Second, it analyzes the middle way of neither existent nor non-existent relying on six causes and conditions. This is the first cause and condition.