中觀論疏 3.8

3.8

「是事後當廣說」者，第二指後破，即是釋無生義。通而為論，二十五品並是明無生。所以知然者，破〈三相品〉云「求生相不可得，故名無生。」次破住滅云「當知住法即是無生，滅義亦爾。」故知求一切法不可得，即一切法並無生。若別而為言，自他共三計指龍樹釋八不偈破，因中有果無果指四緣偈破，因果一異指〈因果品〉破，有生無生指〈三相品〉破。

Regarding "This matter will be explained extensively later": this is the second [part], pointing ahead to the refutation, which constitutes the explanation of the meaning of non-arising. Taken comprehensively, all twenty-five chapters elucidate non-arising. How do we know this is so? Refuting the "Chapter on the Three Characteristics", it says, "Seeking the characteristic of arising is impossible, hence it is called non-arising." Next, refuting abide and perish, it says, "One should know that abiding phenomena are precisely non-arising, and the meaning of perishing is likewise." Thus we know that seeking any phenomenon is impossible, which means that all phenomena are without arising. If spoken of specifically: the three theories of self, other, and both point to Nāgārjuna's verse explaining the eight negations for their refutation; "an effect existing or not existing in the cause" points to the verse on the four conditions for refutation; the oneness or difference of cause and effect points to the "Chapter on Cause and Effect" for refutation; and the existence or non-existence of arising points to the "Chapter on the Three Characteristics" for refutation.