大般涅槃經義記 7.91

7.91

初中，「涅槃非生出」者，涅槃無有始生終出，又非因生亦非緣出。「非實虛」者，妙出情妄，故曰非虛。虛既不有，知復對何以說其實？故曰非實。是以經言「其實見者尚不見實，何況非實」。又，涅槃體不同妄情所取定實，故曰非實。不同世俗虛假之相，故曰非虛。「非作生」者，如下文說，非作因起，非生因生。「非是有漏有為法」者，體性常淨，故非有漏。體無生滅，名非有為。不同色聲，故「非見聞」。不可退散，故曰「非墮」。體無終盡，所以「非死」。萬義同體，故非「別異」。義別千殊，故曰「非同」。體無動轉，故「非往還」。體無流變，非三世攝，是故名為「非去來今」。義別塵算，所以「非一」。體如一味，所以「非多」。不同質像，故非「長、短，方、圓，尖、斜」。不同所取，故言「非相」。不同能取，故曰「非想」。不同四陰，故曰「非名」。不同色陰，故名「非色」。不作生因，生於他法，故曰「非因」。不從他生，是以「非果」。以非神生，故言「非我」。非我所有，名「非我所」。後二可知。

In the first [part]: As for 'nirvāṇa is neither produced nor emerging,' nirvāṇa has no beginning of production or end of emergence, and it is neither produced by causes nor emergent through conditions. As for 'neither real nor unreal,' it marvelously transcends emotional delusions, hence it is called 'not unreal.' Since the unreal does not exist, in relation to what could one speak of its 'reality'? Hence it is called 'not real.' Therefore the sūtra says: 'Those who see reality do not even see reality, how much less the unreal.' Furthermore, the essence of nirvāṇa is not identical to the fixed realities grasped by delusional sentiments, hence it is called 'not real'; nor is it identical to the unreal and deceptive characteristics of the mundane world, hence it is called 'not unreal.' As for 'not made or born,' as explained below in the text, it is not aroused by productive causes, nor is it born from generative causes. As for 'not an outflow or conditioned dharma,' its essential nature is eternally pure, hence it is not an outflow; its essence is without arising or ceasing, so it is named 'not conditioned.' Unlike visible form and sound, it is 'not seen or heard.' Being impossible to regress or disperse, it is called 'not falling.' Its essence is without end or exhaustion, therefore it is 'not dead.' All meanings share the same essence, hence it is not 'distinct.' Its meanings are varied in a thousand ways, hence it is called 'not identical.' Its essence is without movement or shifting, hence it is 'neither going nor returning.' Its essence does not flux or alter and is not subsumed within the three times, therefore it is called 'neither past, future, nor present.' Its meanings are as diverse as specks of dust, therefore it is 'not one.' Its essence is like a single flavor, therefore it is 'not many.' Unlike material shapes and forms, it is 'neither long nor short, square nor round, sharp nor oblique.' Unlike objects grasped, it is said to be 'not a mark.' Unlike the grasping mind, it is called 'not a thought.' Unlike the four aggregates, it is called 'not a name.' Unlike the aggregate of form, it is called 'not form.' Not acting as a generative cause that gives birth to other dharmas, it is called 'not a cause.' Not arising from something else, it is therefore 'not a result.' Because it is not born from a spirit, it is said to be 'not self.' Not being what belongs to a self, it is called 'not belonging to a self.' The latter two can be understood [from this].