大般涅槃經義記 8.172

8.172

此不出等，釋有兩門：一依世諦緣相解釋，如《中論》說，因緣假集，無有一法自性可生，名為不出；亦無一法自性可盡，說為不滅。分分盡謝稱曰不常，運運新生故曰不斷。前後分異名為不一；從前起後，非餘處來，故言不二。緣集始生，非本至今，故曰不來；因謝果興，非前到後，所以不去。前無自性，所以非因；後無自性，是故非果。

These [terms] such as "do not arise" are explained in two gates: First, they are explained according to the conditioned marks of conventional truth: as the Madhyamakaśāstra states, in the provisional aggregation of causes and conditions, not a single dharma can arise by intrinsic nature, which is called "not arising"; nor can a single dharma be exhausted by intrinsic nature, which is called "not ceasing". Part by part they are exhausted and pass away, which is called "not permanent"; moment by moment they are newly born, which is called "not annihilated". Before and after are partitioned and differentiated, which is called "not one"; arising from what precedes into what follows, without coming from elsewhere, it is therefore said to be "not two". Newly arisen through the assembly of conditions, not having come from the past to the present, it is therefore said to "not come"; the cause passing away and the effect rising, without the prior reaching the latter, it is therefore "not going". Because what precedes lacks intrinsic nature, it is not a cause; because what follows lacks intrinsic nature, it is therefore not an effect.