大般涅槃經義記 7.49

7.49

問曰：何故明此六句皆不可說？為顯諸法義無偏定，不偏定故六義並具。是義云何？以不生生不可定故有生生義。是義云何？下以後生破初不生，明有為法未生之時有可生性，不可定說以為不生。非不生故，將彼生相生如是等可生法時即得名為生於可生，是故得有生生之義。以彼生生不可定故，有生不生義。是義云何？下約初生破却後生，明有為法為他生相之所生故名之為生，體性非生。體非生故，將彼生相生此法時即得名為生於不生，是故得有生不生義。以生不生不可說故，有生生義及不生不生義。是義云何？下以初生破後不生，明有為法與他生相之所生故，體非不生。非不生故，將彼生相生此法時即名生生，是故得有生生之義。下文復以後句不生破却初生，明初生相能生色等非生法故，名之為生，體性非生。能生所生性皆非生，即得名為不生不生，是故得有不生不生義。以不生不生不可說故，有不生生義。是義云何？下說涅槃不生之法亦有生故，不生之法得有生義。涅槃既然，餘法類爾，是故得有不生生義。復以生義不偏定故有不生義，不生不定故有生義。問曰：何故立此六義？為明諸法義不偏定，以不定故一切可空。

Question: For what reason does he explain that these six lines are all ineffable? Answer: In order to demonstrate that the meanings of dharmas are not one-sidedly fixed; because they are not one-sidedly fixed, all six meanings are fully possessed. What is this meaning? Because "arising when not [yet] arisen" cannot be fixed, there is the meaning of "arising when arisen." What is this meaning? Below, subsequent arising is used to refute initial non-arising, explaining that conditioned dharmas, at the time when they have not yet arisen, have a nature capable of arising, so they cannot be definitively asserted as not arising. Because they are not non-arising, when that mark of arising produces such dharmas capable of arising, it is called producing what is capable of arising; therefore there is the meaning of "arising when arisen." Because that "arising when arisen" cannot be fixed, there is the meaning of "not arising when arisen." What is this meaning? Below, initial arising is used to refute subsequent arising, explaining that conditioned dharmas are called "arisen" because they are produced by another mark of arising, but their substance is not arising. Because their substance is not arising, when that mark of arising produces this dharma, it is called producing what does not arise; therefore there is the meaning of "not arising when arisen." Because "not arising when arisen" is ineffable, there are the meanings of "arising when arisen" and "not arising when not [yet] arisen." What is this meaning? Below, initial arising is used to refute subsequent non-arising, explaining that because conditioned dharmas are produced together with another mark of arising, their substance is not non-arising. Because they are not non-arising, when that mark of arising produces this dharma, it is called "arising when arisen"; therefore there is the meaning of "arising when arisen." The text below furthermore uses the subsequent phrase "not arising" to refute initial arising, explaining that because the initial mark of arising can produce non-arising dharmas such as matter, it is called arising, but its substance is not arising. Since the nature of both that which produces and that which is produced is not arising, it is called "not arising when not [yet] arisen"; therefore there is the meaning of "not arising when not [yet] arisen." Because "not arising when not [yet] arisen" is ineffable, there is the meaning of "arising when not [yet] arisen." What is this meaning? Below it states that the unarisen dharma of nirvāṇa also has arising; hence an unarisen dharma can have the meaning of arising. Nirvāṇa being so, other dharmas are categorized likewise; therefore there is the meaning of "arising when not [yet] arisen." Furthermore, because the meaning of arising is not one-sidedly fixed, there is the meaning of non-arising; because non-arising is not fixed, there is the meaning of arising. Question: For what reason are these six meanings established? Answer: In order to explain that the meanings of dharmas are not one-sidedly fixed; because they are not fixed, all can be empty.