大般涅槃經疏 20.18

20.18

第二廣明四句。從「如不生生」去，明兩種四句。云何名如，是不異義，彼此四句不可異故。於彼四句更立名義互相顯釋，類例可通。略舉兩種，顯廣義端遍冠一切內外諸法，那言此四是譬說耶？興皇例以此四句通於本有今無、雪山割肉等偈，不生生是本無今有、生不生是本有今無、生生即是三世有法、不生不生即是無有是處、生不生是諸行無常、不生生是是生滅法、生生即是生滅滅已、不生不生是寂滅為樂、不生生是如來證涅槃、生不生是永斷於生死、生死即是生生、若能志心聽常得無量樂即是不生不生。今明初約圓證根本，其義既立，遍通一切內外之法，何但通諸大經，亦通小律。生生是諸惡、生不生即是莫作、不生生是諸善奉行、不生不生是自淨其意（云云）。非但通於大小經律，亦得通於菩薩之論，生生是因緣所生法、生不生是我說即是空、不生生是亦名為假名、不生不生是亦名中道義（云云）。

Second, broadly clarifying the four propositions. From "as with not-arising arising" onward, two sets of four propositions are clarified. What is meant by "as" (ru) is the meaning of non-difference, because this set and that set of four propositions cannot be different. Within those four propositions, names and meanings are further established to mutually illuminate and explain each other, and the analogies can be made universally applicable. Briefly raising two types reveals the broad principles to encompass all internal and external dharmas; how could one say that these four are an exposition by means of analogies? Master Xinghuang used these four propositions by analogy to interpret verses such as "originally existent, now non-existent" and the cutting of flesh in the Snow Mountains: "not-arising arising" is originally non-existent, now existent; "arising not-arising" is originally existent, now non-existent; "arising arising" is the dharmas existent throughout the three times; "not-arising not-arising" is there being no such thing; "arising not-arising" is all conditioned phenomena being impermanent; "not-arising arising" is this being the dharma of arising and ceasing; "arising arising" is having ceased arising and ceasing; "not-arising not-arising" is quiescent extinction being bliss; "not-arising arising" is the Tathāgata realizing nirvāṇa; "arising not-arising" is perpetually severing saṃsāra; saṃsāra is "arising arising"; and if one can listen with dedicated mind, one constantly attains immeasurable bliss, which is "not-arising not-arising". Now it is clarified: first, based on the root of perfect realization, once its principle is established, it completely pervades all internal and external dharmas. Not only does it apply to the various Mahāyāna sūtras, it also applies to the Hīnayāna Vinaya: "arising arising" is all evils; "arising not-arising" is committing none; "not-arising arising" is reverently practicing all good; "not-arising not-arising" is purifying one's own mind, and so on. Not only does it apply to the sūtras and Vinaya of both Mahāyāna and Hīnayāna, it can also apply to the treatises of the bodhisattvas: "arising arising" is dharmas arisen from causes and conditions; "arising not-arising" is I say they are empty; "not-arising arising" is also called provisional designations; "not-arising not-arising" is also the meaning of the middle way, and so on.