大般涅槃經集解 52.48

52.48

Sengliang states: Having explained the bias of those positing existence or non-existence, he intends to clarify that none of the four attachments accords with the middle path, answering the third objection regarding indeterminacy. Sengzong says: This answers the fourth objection. Existence and non-existence cannot be definitively stated; but when there is existence, it arises through manifold conditions. From a single object arise three and up to immeasurable [mental states]; what objection could there be to this? One need only recognize the conditions of understanding and delusion. Baoliang says: From here below he explains the correct principle. Intending to clarify the middle path, he first brings forward the false doctrines. If one definitively constructs these four propositions—conceiving that there is a fruit in the cause, that there is no fruit in the cause, that it is half-existent and half-non-existent, or that it is neither existent nor non-existent—in none of these cases does one escape birth and death; one will inevitably be bound to demonic doctrines. If one remains at ease, accords with the middle path, does not deviate from the correct principle, and harbors no attachments in mind, this is called the middle path. Although the Buddhas and bodhisattvas speak of the Dharma as neither existent nor non-existent, they also do not definitively assert existence. If it were existent, one could definitively state it, but existence is not existence, nor is non-existence something that can be non-existent; how could it be definitive? Just as visual consciousness is produced by five conditions: if one condition is missing, the consciousness does not arise. Yet this consciousness does not definitively belong to any single condition, nor is it produced in the interval between them; when conditions are complete it manifests, being neither existent nor non-existent. Because it arises from causes and conditions, it is called existent; because its substance lacks self-nature, it is described as non-existent. If one explains it in this way, comprehending that the ten thousand phenomena are empty and free from both existence and non-existence, this is called the correct principle.