大般涅槃經義記 7.256

7.256

二「雖見他」下明能遠見心無取著，先辯後結。辯中，「雖見恒河沙世界」能遠見也，「不作色」等無取著也。無取有四：一於色中不取有相、二作因緣相知非有無、三「不作見」下於見及眼不取有相、四「唯見緣」下於眼見中知非有無。為明眼見非定有無，約色顯示。唯見緣者，見色是其眼見家緣，若無此色，眼則不見，故名為緣。「非因緣」者，見色空寂，無法可為眼見家緣。下廣顯之，「云何因緣」牒問初門，「色是眼緣」當義正解，色是眼家生見緣也，「若色非」下難破非緣以成緣義，「以是義」下結色為緣。「非因緣」者牒向後門，「菩薩雖見，不生色想，故曰非緣」，「以是義」下結異二乘。此第二竟。

Second, the passage from "Although seeing others" onward clarifies that they are able to see distantly while their mind is free of grasping and attachment; first there is discernment and then a conclusion. Within the discernment, "although seeing worlds [numerous as] sands of the Ganges" refers to being able to see distantly; "does not form [marks of] visible form..." and so on refers to being free of grasping and attachment. Freedom from grasping has four aspects: 1. not grasping at the mark of existence within visible forms; 2. forming marks of causes and conditions, knowing they are neither existent nor nonexistent; 3. from "does not form [marks of] seeing" onward, not grasping at the mark of existence within seeing and the eye; 4. from "only sees conditions" onward, knowing that within eye-seeing it is neither existent nor nonexistent. To clarify that eye-seeing is not determinately existent or nonexistent, it is revealed with reference to visible forms. As for "only seeing conditions," seeing visible forms is the condition belonging to eye-seeing; if there were no such visible form, the eye would not see, so it is named a condition. As for "not causes and conditions," one sees that visible forms are empty and quiescent, and no dharma can serve as a condition belonging to eye-seeing. Below it broadly reveals this: "Why are they causes and conditions?" cites and asks about the first approach; "visible form is the condition for the eye" directly explains the corresponding meaning: visible form is the condition that produces seeing belonging to the eye; the passage from "If visible form were not..." onward poses an objection and refutes non-condition so as to establish the meaning of condition; the passage from "By this meaning" onward concludes that visible form is a condition. As for "not causes and conditions," it cites the subsequent approach: "Although a bodhisattva sees, they do not give rise to notions of visible forms, and therefore it is said they are not conditions"; the passage from "By this meaning" onward concludes that it is distinct from the two vehicles. This concludes the second [point].