大般涅槃經疏 22.11

22.11

「云何了知諸緣」下，第八章。此中亦三：標、釋、結。初如文。釋中，他云：知因緣和合即是世諦。是義不然。不見色相是行支滅，不見色緣是無明滅，不見色體是識名色六入觸受滅，不見色生是愛取有生等滅，不見色滅是老死滅。不見一相是不見十二因緣空，不見見者是不見因緣假。真俗雙云、二諦俱泯，亦不見中，如是通達了知因緣為若此，云何只是世諦耶？一切法亦如是。

From "How does one fully comprehend the conditions..." onward is the eighth section. Here there are also three parts: stating [the topic], explaining it, and concluding. The opening is as in the text. In the explanation, others say: knowing that causes and conditions combine is conventional truth. This interpretation is not correct. Not seeing material form (rūpa) is the cessation of the saṃskāra-link; not seeing the conditions of form is the cessation of ignorance (avidyā); not seeing the substantial nature of form is the cessation of consciousness, name-and-form, the six sense bases, contact, and sensation; not seeing the arising of form is the cessation of craving, clinging, becoming, birth, and so forth; not seeing the cessation of form is the cessation of old age and death. Not seeing a single characteristic is not seeing the emptiness of the twelvefold conditioned arising; not seeing the viewer is not seeing the provisional nature of conditioned arising. When both the real and the conventional are negated, both truths are obliterated, and one also does not see the middle. Such is the thorough penetration and full comprehension of conditions—how could it be merely the conventional truth? All phenomena are likewise.