大般涅槃經義記 6.415

6.415

知密藏中，初牒、次釋。釋中有二：一知涅槃佛性菩提三種真法為知密藏、二「復次」下明知世法因緣之理為知密藏。於中，初問，次辨，後結。辨中六句：「雖知無我，不失業果」明非無果，「雖知陰滅，善惡不亡」明非無因，此二一對；「雖有諸業，不得作者」無造業人，「雖有至處，無有去者」無受報人，此二一對；「雖有繫縛，無受縛者」無被縛人，「雖有涅槃，亦無滅者」無得脫人，此二一對。以此所知，非定有無，妙離斷常，故名「甚深」。

In [the section on] knowing the secret treasury, it first restates and next explains. Within the explanation there are two: first, knowing the three kinds of true dharmas—nirvāṇa, buddha-nature, and bodhi—is knowing the secret treasury; second, from "furthermore" on down, clarifying that knowing the principle of causes and conditions of worldly dharmas is knowing the secret treasury. In this, it first questions, next distinguishes, and finally concludes. In distinguishing, there are six phrases: "although knowing selflessness, one does not lose the fruit of karma" clarifies that it is not devoid of fruit; "although knowing that the aggregates cease, wholesome and unwholesome do not perish" clarifies that it is not devoid of causes—these two form one pair. "Although there are karmic actions, there is no agent to be found" means there is no person who creates karma; "although there is a destination, there is no goer" means there is no person who receives retribution—these two form one pair. "Although there is bondage, there is no one who receives bondage" means there is no person who is bound; "although there is nirvāṇa, there is also no one who ceases" means there is no person who attains liberation—these two form one pair. Because that which is known through this is not definitively existent or non-existent, and marvelously departs from annihilation and permanence, it is called "extremely profound."