大般涅槃經義記 9.172

9.172

第六次辨十二因緣有為無為。先辨諍相。有人一向宣說有為，有人一向定說無為，所以成諍。次辨道理，理則不偏。是義云何？釋有兩門：一就人論事。三世流轉是其有為；直據因緣相生之理，古今常定無一念間而無此法，是其無為。第二直就因緣事中現起之者名曰有為，在未來者現未起用說作無為。義既兩兼，不得偏取。文中，初說因緣有為，凡聞起諍；後說無為，凡聞起諍。於中兩義，備如向辨。「我又一時說十二因緣有佛無佛性相常住」是初義也。「有十二緣不從緣」下是後義也。先開四門，後廣辨釋，文顯可知。雖舉四門，為取第一不從緣生為無為也。

Sixth is to explain whether the twelve links of dependent origination are conditioned or unconditioned. First, one clarifies the aspects of the controversy. Some definitively proclaim they are conditioned, and some definitively proclaim they are unconditioned; hence a controversy arises. Next, one clarifies the principle; the principle is not one-sided. What does this mean? The explanation has two approaches: First, discussing the concrete phenomena in terms of persons. The transmigration through the three times is conditioned; directly relying on the principle of mutual production through causes and conditions, which is eternally constant throughout ancient and modern times without a single instant lacking this dharma, is unconditioned. Second, directly in terms of concrete phenomena of causes and conditions, that which arises presently is called conditioned; that which remains in the future and has not yet exerted present function is taught as unconditioned. Since the meaning encompasses both, one must not grasp only one side. In the text, it first teaches that causes and conditions are conditioned and ordinary beings, hearing it, stirred up controversy; afterwards it teaches they are unconditioned and ordinary beings, hearing it, stirred up controversy. The two meanings therein are fully as explained above. 'I also at another time taught that whether there is a Buddha or no Buddha, the nature and characteristics of the twelve links of dependent origination are eternally abiding' is the first meaning. From 'There are twelve links that do not arise from conditions' onward is the second meaning. It first opens four gates and afterwards elaborately explains them; the text is clear and understandable. Although it lists four gates, it is to take the first—not arising from conditions—as unconditioned.