大般涅槃經義記 8.241

8.241

自下第二辯明涅槃無因是果。初先正辯，「師子言」下問答重顯。前中，初言「涅槃無因而體是果」總以標舉。涅槃不為生因所生，是以無因。是果如上，雖舉是果，意顯無因。「何以」下釋，先順、次反、後釋名義以顯無因。順中七句。「無生滅」者，常故無因。「無所作」者，不從作生所以無因。「非有為」者，不藉緣造是以無因。此三是本，下重顯之。「是無為」者，顯非有為。「常不變」顯非生滅。下「無處所及無始終」顯無所作。若有處所則可造作，無處所故不可造作。又若始微終著之法則有造作，無如是義故無造作。上來順解。言「若有因則不得稱為涅槃」者，反釋無因。「槃言因」下，釋名顯無。上來正辯。

From here, the second part explains that nirvāṇa is a fruit without a cause. First, it directly explains it; from "Siṃha said" onward, it reiterates and elucidates it through questions and answers. In the former, the opening words "nirvāṇa has no cause, yet its substance is a fruit" generally introduce it. Nirvāṇa is not produced by a generative cause, and is therefore without a cause. Being a fruit is as explained above; although it cites being a fruit, the intention is to reveal that it is without a cause. From "why" onward is the explanation: first affirming, next negating, and finally explaining the meaning of the name to reveal its being without a cause. In the affirmative, there are seven clauses. "Without arising and ceasing" means that because it is permanent, it is without a cause. "Without that which is made" means that because it is not produced from action, it is without a cause. "Not conditioned" means that because it does not rely on conditions to be fabricated, it is without a cause. These three are fundamental, and below they are reiterated and clarified. "Being unconditioned" clarifies that it is not conditioned. "Permanent and unaltering" clarifies that it is without arising and ceasing. Below, "without location and without beginning or end" clarifies that it is without that which is made: if it had a location, it could be fabricated, but because it has no location, it cannot be fabricated; furthermore, if it were a phenomenon subtle at the beginning and prominent at the end, it would involve fabrication, but lacking such a meaning, it is without fabrication. The above is the affirmative explanation. The statement "if it had a cause, it could not be called nirvāṇa" is the negative explanation of being without a cause. From "the word 'vāṇa' means cause" onward, it explains the name to reveal its absence [of cause]. The above directly explains it.