大般涅槃經義記 9.109

9.109

初中，「若言性住生中」，舉前所執。前說一切眾生有性，名住生中。「常無住」下，就以破之。初先法說、次喻、後合。法中，初言「常法無住」辨正道理，「若住無常」破邪顯正。喻中有六：初舉十二因緣為喻。「如十二緣無定住處」顯前無住。「若有住」下，顯前有住即是無常。問曰：因緣是眾生體，云何無住復名常乎？釋言：從人就事以論，緣實有住，不得言常。廢人汎論十二因緣相生之理，無所定屬，故無住處。相生理定，未曾暫無，故名為常。二舉如來法身為喻。三舉法界。四舉法入。五舉法陰，此亦汎論陰界入法名法界等。六舉虛空。「佛性」下合。

In the first part, "If it is said that the nature abides within sentient beings" brings up the previous attachment. Previously it was said that all sentient beings have the nature, which was called abiding within sentient beings. From "constantly non-abiding" downward refutes this. First there is the doctrinal explanation, next the analogy, and afterwards the application. In the doctrinal explanation, the opening words "a constant dharma has no abiding" distinguish the correct principle, while "if it abides, it is impermanent" refutes the heterodox and reveals the correct. In the analogy there are six: First, it raises the twelve links of dependent origination as an analogy. "Just as the twelve links have no fixed abiding place" illustrates the non-abiding mentioned earlier. From "If they had an abiding" downward illustrates that if there were an abiding, they would be impermanent. Question: Dependent origination is the substance of sentient beings; how can it be non-abiding and also called constant? Explanation: Discussing it from the perspective of persons and concrete events, the conditions truly have an abiding and cannot be called constant. Setting aside persons and speaking generally of the principle of the twelve links of dependent origination mutually generating one another, it has no fixed attribution, and therefore has no abiding place. Because the principle of mutual generation is definite and has never ceased for even a moment, it is called constant. Second, it raises the Tathāgata's dharmakāya as an analogy. Third, it raises the dharmadhātu. Fourth, it raises the dharma-āyatanas. Fifth, it raises the dharma-skandhas—this also speaks generally of the dharmas of skandhas, dhātus, and āyatanas being called the dharmadhātu and so forth. Sixth, it raises empty space. From "buddha-nature" downward is the application.