說無垢稱經疏 3.333

3.333

贊曰：下別非之，五非為五。此非無常。空理義云：俗諦有相，有過去故，有已生已滅；有現在故，有今生今滅。有未來世故，有當生當滅。以解無常勝義無相，一切都空，三世本無，何有生等？達解此理，常見自己，故是世俗無常勝義之真理也。應理義云：諸佛畢竟勝義道理，真如之中本無三世，何處得有過去已生、現在今生、未來當生，過去已滅、現在今滅、未來當滅？故無生等是真無常之勝義理，不同安立有生滅理以為無常義。今以真如常理而為能詮，詮生滅無常之所詮義，故云不生不滅是無常義。真如體常，遮常執故。無常顯故，名無常家義。《涅槃經》云「有苦有諦有實，苦謂苦事，諦謂苦理，實謂真如。」聲聞有苦諦而無有實，不達真如非安立故，唯達安立事與理故，由此真如依詮所顯為無常義。

Commentary: Below, he specifically negates them, five negations for the five points. This negates impermanence. The interpretation in accordance with the principle of emptiness says: conventional truth has characteristics: because there is a past, there are things already arisen and already ceased; because there is a present, there are things now arising and now ceasing; because there is a future time, there are things to arise and to cease. Through understanding that the ultimate truth of impermanence is signless, all is completely empty, and the three times are fundamentally nonexistent, how could there be arising and so forth? Thoroughly understanding this principle, one constantly sees oneself; therefore this is the genuine principle of the ultimate truth regarding worldly impermanence. The interpretation in accordance with the principle of reality says: in the ultimate, definitive principle of the Buddhas, within tathatā there are originally no three times; where could there be the past already arisen, the present now arising, the future to arise, or the past already ceased, the present now ceasing, the future to cease? Therefore, non-arising and non-ceasing are the ultimate principle of true impermanence, unlike the established principle of having arising and ceasing being the meaning of impermanence. Now, using the permanent principle of tathatā as the expressive to express the expressed meaning of impermanent arising and ceasing, he therefore says that non-arising and non-ceasing are the meaning of impermanence. The substance of tathatā is permanent, to ward off attachment to permanence. Because impermanence is revealed, it is called the meaning belonging to impermanence. The Nirvāṇa Sūtra says, 'There is suffering, there is the truth, and there is the real. Suffering refers to the fact of suffering; truth refers to the principle of suffering; the real refers to tathatā.' Śrāvakas have the truth of suffering but do not have the real, because they do not realize the unestablished nature of tathatā, and only realize established facts and principles. Through this, tathatā, as revealed based on expression, is the meaning of impermanence.