大般涅槃經義記 5.295

5.295

次下兩對就十二緣相對分別，十二緣中觀法多種，如彼七十七智觀中先觀生支起病、老、死，次第逆推，乃至最後觀彼無明能起於行。今約此義以舉因緣，「非生說生、生說非生」是初觀也，於理非生，隨俗說生，隨俗之生就理說非。「乃至無明說明、明說無明」是後觀也，越其餘支故曰「乃至」。癡闇之心體是無明，妄取分別，如來說明，即彼妄明體是癡闇，故說無明。

The next two pairs below are differentiated in reciprocal relation to the twelve links [of dependent origination]. Among the twelve links, there are many modes of contemplation; as in the contemplation of the seventy-seven knowledges, one first contemplates the link of birth giving rise to sickness, aging, and death, tracing backward in sequence, until finally one contemplates that ignorance is able to give rise to karmic formations. Now, relying on this meaning to cite causes and conditions: "preaching birth regarding what is non-birth, and preaching non-birth regarding birth" is the first contemplation: in principle there is no birth, yet conforming to convention birth is preached; regarding birth conforming to convention, in terms of principle it is said to be non-[birth]. "Up to: preaching clarity regarding ignorance, and preaching ignorance regarding clarity" is the later contemplation; skipping the remaining links, it says "up to." The essence of the dark mind of delusion is ignorance, yet when it deludedly grasps and discriminates, the Tathāgata preaches clarity; regarding that very delusive clarity, its essence is the darkness of delusion, hence he preaches ignorance.