大般涅槃經集解 70.33

70.33

案僧亮曰：從因生法，有常無常，所謂二也。二語無二者，常亦有實，無常亦實，實故無二也。曾從先舊以下，說諸佛無異語，同名無二，非謂一佛也。雖名二語，了一語者，為說有無空。上云有同說有、無同說無，俗諦辨相二語，真諦三相一語。為了直說俗，俗無定相也。云何二語了一語者，釋俗有假有、俗無假無二也，真則非有非無一也。寶亮曰：三世諸佛亦說生因所得是無常，了因所得是常。

Sengliang states: "Dharmas arising from causes are both permanent and impermanent, which is termed 'two'. 'Two statements are non-dual' means that the permanent is real, and the impermanent is also real; because both are real, they are non-dual. From 'previously from past traditions' downward, it explains that all Buddhas have no disparate words, being identically termed non-dual; it does not refer to a single Buddha. 'Although named two statements, they reveal one statement' means speaking of existence, non-existence, and emptiness. Above it says that regarding existence one identically speaks of existence, and regarding non-existence one identically speaks of non-existence; conventional truth distinguishes characteristics into two statements, while ultimate truth regards the three characteristics as one statement. In order to reveal it, he directly speaks conventionally, for the conventional has no fixed characteristics. 'How do two statements reveal one statement?' explains that conventional existence is nominal existence and conventional non-existence is nominal non-existence, which are two; ultimate truth is neither existence nor non-existence, which is one." Baoliang states: "The Buddhas of the three periods of time also state that what is obtained through a generative cause is impermanent, while what is obtained through a revealing cause is permanent."