大般涅槃經疏 28.16

28.16

「善男子我經中說十二因緣」下，第六爭論，先明執、次解釋。初文者，薩婆多執因緣是有為，僧祇說是無為。言有為者，謂三世因果輪轉無窮，寧非有為？言無為者，十二因緣理是無為，雖因果無常而其理無為。初執文中二：先執有為、次執無為。次解釋中，先唱章門、次釋。初句云不從緣生謂未來十二支者，然未來但有生死兩支，云何言十二耶？即事未有，輪轉必然。雖不從緣，十二義足，豈非無為？用此一句證是無為，餘三句便來。釋第二句云從緣生非十二者，即是羅漢已壞三因復無生死，即是已破十二緣竟，而此身五陰從十二緣得（云云）。釋後兩句可見（云云）。

From "Good son, in my sūtras I say that the twelve links of dependent origination" below, this is the sixth debate. It first explains the clingings and then interprets them. In the first text, the Sarvāstivādins cling to dependent origination as being conditioned, while the Mahāsāṃghikas say it is unconditioned. To say it is conditioned means that cause and effect in the three times cycle endlessly—how could it not be conditioned? To say it is unconditioned means that the principle of the twelve links of dependent origination is unconditioned; although cause and effect are impermanent, their principle is unconditioned. The text on the initial clingings has two parts: first clinging to it as conditioned, and next clinging to it as unconditioned. Next, in the interpretation, it first announces the topical headings and then interprets them. The first phrase states: "Not produced from conditions refers to the future twelve links." However, the future has only the two links of birth and old-age-and-death; why does it speak of twelve? Though the actual phenomena do not yet exist, cycling through transmigration is inevitable. Although not produced from conditions, the meaning of the twelve is complete—how could this not be unconditioned? Using this one phrase proves it is unconditioned, and the remaining three phrases naturally follow. Interpreting the second phrase, "produced from conditions yet not the twelve," this refers to the arhat who has already destroyed the three causes and no longer has birth and death, which is already having completely shattered the twelve conditions, yet this body of five aggregates was obtained from the twelve conditions (and so forth). The interpretations of the latter two phrases are clear (and so forth).