大般涅槃經義記 7.34

7.34

後就外法中先問起發，「云何外法未生生」者問上初句，「不生不生」問第二句，「生不生」者問第三句，言「生生」者問第四句。後釋其相，解初問中，「如種未生」解未生義，「得四大」等解其生義，「是名」下結。解第二中先問次解，「譬如敗種」解前未生，「及未遇緣」解後未生，「如是等輩」舉此類餘，「名未」下結。解第三中先問次解，「如牙生」已解初生義，「不增長」者解後未生，「是名」下結。釋第四句中先問次解，「如牙增長」正解生生，「若生不生則無增長」舉生不生顯前生生，義與上相似，「如是一切」舉此類餘，「是名」下結。問曰：何故就內、外事明此四義？為彰諸法義無偏定，無偏定故一切可空。

Next, with regard to external phenomena, [the text] first poses questions to initiate [the inquiry]: "What is it for external phenomena to arise when not [yet] arisen?" questions the first line above; "not to arise when not [yet] arisen" questions the second line; "not to arise when arisen" questions the third line; and "to arise when arisen" questions the fourth line. Afterward, it explains their characteristics. In explaining the first question: "Just as a seed has not yet arisen..." explains the meaning of "not [yet] arisen"; "obtaining the four great elements..." and so forth explains the meaning of "arising"; and from "this is called..." downward concludes. In explaining the second: it first asks and then explains; "for instance, a ruined seed" explains the former "not [yet] arisen"; "and not yet having met with conditions" explains the latter "not [yet] arisen"; "such types as these..." cites this to categorize the rest; and from "called not [yet]..." downward concludes. In explaining the third: it first asks and then explains; "just as a sprout has arisen..." explains the first "arising"; "not increasing or growing" explains the subsequent "not [yet] arisen"; and from "this is called..." downward concludes. In explaining the fourth line: it first asks and then explains; "just as a sprout increases and grows" directly explains "arising when arisen"; "if it does not arise when arisen, there is no increase or growth" adduces "not arising when arisen" to illuminate the preceding "arising when arisen," its meaning being similar to the above; "all such things..." cites this to categorize the rest; and from "this is called..." downward concludes. Question: For what reason are these four meanings explained with reference to internal and external phenomena? Answer: In order to demonstrate that the meanings of dharmas are not one-sidedly fixed; because they are not one-sidedly fixed, all can be empty.