大般涅槃經集解 65.4

65.4

Sengliang comments: What is saṃskṛta is impermanent; what is asaṃskṛta is permanent. There are two kinds [of impermanence]: first, impermanence by annihilation, which is not of the category of sentient beings; second, non-annihilating impermanence, which is the twelve links of dependent origination. Permanence also has two kinds: the permanence of arising and ceasing, which is the twelve links; and the permanence of non-arising and non-ceasing, which is nirvāṇa. Thus the twelve links of dependent origination are both permanent and impermanent. Yet the confused, hearing of the arising and ceasing of dependent origination, immediately equate it with the extinction of grass and trees; hearing of non-arising and non-ceasing, they think it shares a single characteristic with nirvāṇa, and thus they give rise to dispute. Sengzong says: This is the sixth disputed thesis. In terms of the correct doctrine, the twelve causes and effects arise mutually, coming to an end only upon reaching Buddhahood. Now, the error of clinging to them as saṃskṛta is that from birth to old age and death, they are thought to be severed without continuity, which contradicts succession; saying they are asaṃskṛta means they are thought to have no severance whatsoever. Baoliang says: The twelve links of dependent origination are indeed conditioned. That they are called conditioned and thereby cause dispute is because people do not take them to be the conditioned process of cause and effect in mutual succession; they think each individual entity is annihilated on its own without any characteristics of cause and effect.