大般涅槃經義記 7.50

7.50

第二段中，「有因緣故亦可說」者明從因緣六皆可說。是義云何？法外生相能生色等可生之法，是故得有生生之義，即彼色等體非生相名為不生。法外生相生此色等非生之法名生不生，於未生時已有生性，是故得有不生生義。於未生時未有生事，故有不生不生之義。於事分齊，色等法邊恒有生相，故有生義；於法分齊，運運起盡，一謝往者更無來理，是故得有無生之義。

In the second section, "Because there are causes and conditions, they can also be spoken of" explains that, on the basis of causes and conditions, all six are also speakable. What is the meaning of this? The mark of arising external to the dharma is able to produce dharmas capable of arising, such as form; therefore there can be the meaning of "arising of what arises." Those very forms and so forth, in their essence, are not the mark of arising, and are termed "non-arising." The mark of arising external to the dharma producing these non-arising dharmas, such as form, is called the "arising of non-arising." When they have not yet arisen, they already possess the nature of capability to arise; therefore there can be the meaning of "non-arising arising." When they have not yet arisen, the actual event of arising does not yet exist; hence there is the meaning of "non-arising non-arising." From the standpoint of phenomenal demarcation, alongside dharmas such as form, the mark of arising is constantly present; therefore there is the meaning of arising. From the standpoint of dharma demarcation, they arise and cease from moment to moment; once having passed away into the past, there is no principle of their recurring; therefore there can be the meaning of non-arising.