大般涅槃經義記 9.177

9.177

第十一門辨三無為有無之義。先辨諍相，《毘曇》法中說三無為一向是有。以是有故，若人謗無便得大罪。又復無法則不生心，三無為法為心所緣得生心故，明知是有。《成實》法中說為定無，以謗無故所以得罪。以謗不有。又彼論中無亦生心，如緣鏡像夢中事等，並是無法亦得生心，云何不生？諍相如是。次辨道理，理則無偏，亦有亦無。望有為法彼一向無，如瓶破已更何所有？望理論之得名為有，除事始有，非是本來自體無故。故《地持》云「有為無為名之為有，無我我所名無有也。」理既如是，不得偏取。文中初明如來說無，凡聞起諍。「我說涅槃離煩惱」等，明其數滅無為是無，先法、後喻。言「虛空」下，明其虛空無為是無，初先正辨，「譬如」已下即事顯之。「非智緣」下，明非數滅無為是無，初先正辨，「如其有」下破有成無。愚人聞此謂無無為。下明說有，凡聞起諍。於中先明數滅是有。可以言論名為「章句」。為心遊履名為「足跡」。所歸中極名「畢竟處」。得之安穩名「無所畏」。為人習學名為「大師」。為道所剋說為「大果」。為智窮證名「畢竟智」。為心所安名為「大忍」。常寂不動名為「三昧」。果德分齊名為「法界」。能除一切生死憔渴說為「甘露」。非凡能證故曰「難見」。此直明有。「若說無」下，舉謗顯有。「眼不牢」下，明其虛空無為是有。「有人未得須陀」已下，明非數滅無為是有。忍法已去更不退轉，無復重墮三塗之義，是故無量三惡道報至此忍時皆非數滅。上來明有。愚人聞此謂一向有「所以成諍」。

The eleventh section explains the meaning of the existence or non-existence of the three unconditioned [dharmas]. First, to explain the forms of dispute: in the system of the Abhidharma, the three unconditioned [dharmas] are said to definitely exist. Because they exist, if someone slanders them as non-existent, they incur great guilt. Furthermore, without an object, the mind does not arise; since the three unconditioned dharmas serve as objects of cognition for the mind so that the mind can arise, one clearly knows that they exist. In the system of the *Tattvasiddhi-śāstra*, they are said to be definitely non-existent; the reason why one incurs guilt by slandering them as non-existent is because one slanders [the truth of their] non-existence. Moreover, in that treatise, non-existence can also give rise to mind: just as cognizing images in a mirror, things in a dream, and so forth, are all non-existent objects and yet can give rise to mind, why should it not arise? Such are the forms of dispute. Next, to explain the principle: the principle is impartial, being both existent and non-existent. In view of conditioned dharmas, they are definitely non-existent; just as once a vase is broken, what else could there be? In view of the principle, they may be called existent, because only after phenomena are removed do they come to be, and not because they originally lack self-nature. Therefore the *Bodhisattvabhūmi* states: "Conditioned and unconditioned are called existent; the absence of self and of what belongs to self is called non-existent." Since the principle is like this, one must not grasp [one side] exclusively. In the text, it first explains that the Tathāgata speaks of non-existence, and ordinary people hear it and raise disputes. "I say that nirvāṇa is free from afflictions," and so forth, clarifies that unconditioned cessation through analytical knowledge is non-existent, first [stating] the dharma and then an analogy. From the words "space" downward, it clarifies that unconditioned space is non-existent, first directly explaining it, and from "for example" downward, revealing it through phenomena. From "not by conditioned knowledge" downward, it clarifies that unconditioned cessation not through analytical knowledge is non-existent, first directly explaining it, and from "if it were existent" downward, refuting existence and establishing non-existence. Foolish people hear this and claim that unconditioned [dharmas] do not exist. Below, it clarifies that existence is spoken of, and ordinary people hear it and raise disputes. Therein, it first clarifies that cessation through analytical knowledge is existent. That which can be spoken of is called "chapter and verse". That which the mind traverses is called "footprints". That which is the ultimate refuge in the center is called the "ultimate place". Attaining it peacefully and securely is called "fearlessness". Being studied and practiced by people is called the "great master". Being attained by the path is said to be the "great fruit". Being fully realized by wisdom is called "ultimate wisdom". That in which the mind rests peacefully is called "great patience". Being constantly quiescent and unmoving is called "samādhi". The scope of the virtues of the fruit is called the "dharmadhātu". Being able to eliminate all the thirst and exhaustion of birth and death is said to be "nectar (amṛta)". Not being something ordinary people can realize, it is called "difficult to see". This directly explains existence. From "if one says it is non-existent" downward, it raises slander to reveal existence. From "the eye is not stable" downward, it clarifies that unconditioned space is existent. From "there are people who have not yet attained srotāpanna" downward, it clarifies that unconditioned cessation not through analytical knowledge is existent. From the stage of patience onward, one never regresses again, and there is no longer any possibility of falling again into the three wretched realms; therefore, the boundless retributions of the three bad destinies, upon reaching this patience, are all cessation not through analytical knowledge. The above clarifies existence. Foolish people hear this and claim that they are definitely existent, which is why disputes arise.