大般涅槃經義記 7.264

7.264

初中先問，下釋有二：一破情顯理知有常無、二「云何知」下破空顯實知無常有。前中，初言「雖知貪」等是知有也，辯有兼無，是以言「雖」。心法無量，且舉煩惱，「初不作」下是知無也。於中有二：一離有相，不取心王名「不作心」，不取想等名「不作數」，不見有人能起彼心名「不作眾生」，亦不見心攀緣境界名「不作物」；二修空相，「修第一義畢竟空相」正明修空，「何以」下釋，以常修集性相空故名畢竟空，於因緣中無有定實名為空性，因緣亦無故曰空相，「以修」下結。

Within the first part, it first asks, and the explanation below has two parts: 1. refuting emotional attachment to reveal the principle, knowing that existence is constantly nonexistent; 2. from "How does one know?" onward, refuting emptiness to reveal the real, knowing that nonexistence is constantly existent. In the former part, it first says, "Although knowing greed..." and so forth, which is knowing existence; discerning existence while including nonexistence, it therefore says "although." Mental dharmas are immeasurable, and it merely cites defilements; the passage from "initially not forming..." onward is knowing nonexistence. Within this there are two aspects: 1. departing from the marks of existence: not grasping at the primary mind is called "not forming [the mark of] mind"; not grasping at ideation and so on is called "not forming [the mark of] mental concomitants"; not seeing any person able to give rise to that mind is called "not forming [the mark of] sentient beings"; and also not seeing the mind's grasping of cognitive objects is called "not forming [the mark of] objects"; 2. cultivating the mark of emptiness: "cultivating the mark of ultimate emptiness of the ultimate truth" directly clarifies cultivating emptiness; the passage from "Why is this?" onward explains it: because one constantly cultivates and accumulates the emptiness of nature and marks, it is called ultimate emptiness; within causes and conditions there is nothing determinate or real, which is called empty nature; causes and conditions are also nonexistent, and therefore it is called the mark of emptiness; the passage from "Because of cultivation..." onward concludes.