大般涅槃經義記 5.167

5.167

集中亦五：一辯集相，「所言集者」牒前有集，下辯其相，「能令陰生」正顯集義，「名苦無常」傍論集過，集體生滅，生滅交切，故名為苦，集體遷流故曰無常。問曰：無常苦、無我等是其苦行，今以何義說之為集？釋言：苦等有別、有通，別則苦中唯有無我等，更無餘義。集中唯有因集有緣，苦上設有因集等義判屬集中，集中雖有無常等義判入苦中，通則苦中亦有集義，故彼十二因緣法中苦果生後同名因緣，因緣猶是集之別稱，集中亦有無常等義，故此文中說集以為無常與苦。義雖通有，苦中用彼無常苦等以為正義，因集有等以為兼義，故名苦諦。集中用彼因集有等以為正義，苦無常等以之為兼，故名集諦。今就通義，故說集諦為無常苦是可斷相，彰集體虛，見實則捨故名「可斷」。二「是為」下就集顯實，集家實性是一實諦故名實諦，不同向前所非之諦。三「如來」下辯明如來不同前相，「如來非集」不同向前所牒之集，「非陰因」者不同向前能令陰生，「非可斷相」不同向前是可斷相，亦應說言非無常相，文略故無。四「是」下辯明如來唯即前實，以是如來不同集相故是實諦。五以如來類空佛性。

Regarding the [truth of] origin, there are also five [clauses]: First, discerning the characteristics of origin. The phrase 'what is called origin' takes up the preceding [statement that] there is origin; below, its characteristics are discerned. 'Being able to cause the aggregates to arise' directly shows the meaning of origin. 'Called suffering and impermanent' discusses by extension the faults of origin: the essence of origin is arising and perishing, and arising and perishing violently conflict, hence it is called suffering; the essence of origin shifts and flows, hence it is said to be impermanent. Question: Impermanence, suffering, non-self, and so forth are the practices of suffering; now by what meaning are they spoken of as origin? Explanation: Suffering and the others have distinct and shared [aspects]. Distinctly, in suffering there are only non-self and so forth, with no other meanings; in origin, there are only cause, origin, existence, and condition. If the meanings of cause, origin, and so forth were situated upon suffering, they would be judged as belonging to origin; although the meanings of impermanence and so forth are present in origin, they are judged as entering into suffering. Shared, within suffering there is also the meaning of origin; thus, among those twelve links of dependent origination, the subsequent arisings of suffering fruit are equally named dependent origination, and dependent origination is simply an alternate name for origin; within origin, there are also the meanings of impermanence and so forth; therefore, in this text, origin is spoken of as impermanent and suffering. Although the meanings are shared, within suffering those [aspects of] impermanence, suffering, and so forth are taken as the primary meaning, while cause, origin, existence, and so forth are taken as secondary meanings, hence it is named the truth of suffering; within origin, those [aspects of] cause, origin, existence, and so forth are taken as the primary meaning, while suffering, impermanence, and so forth are taken as secondary, hence it is named the truth of origin. Now, proceeding by the shared meaning, the truth of origin is therefore spoken of as impermanent and suffering, and as having the characteristic of being abandonable. To reveal that the essence of origin is unreal, and that seeing the real it is abandoned, it is named 'abandonable.' Second, from 'this is' onward, the real is revealed with respect to origin: the real nature of origin is the one real truth, hence it is called the real truth, unlike the truth negated earlier. Third, from 'the Tathāgata' onward, it is discerned that the Tathāgata is not the same as the preceding characteristics: 'the Tathāgata is not origin' means not being the same as the origin taken up earlier; 'not the cause of the aggregates' means not being the same as being able to cause the aggregates to arise earlier; 'not of the characteristic of being abandonable' means not being the same as having the characteristic of being abandonable earlier. It should also have said 'not of the characteristic of impermanence,' but the text is omitted for brevity and so lacks it. Fourth, from 'this' onward, it is discerned that the Tathāgata is solely identical with the aforementioned real: because the Tathāgata is not the same as the characteristics of origin, he is the real truth. Fifth, analogizing space and buddha-nature to the Tathāgata.