起信論疏筆削記 20.14

20.14

即止中，論　自性不生者，故《中論》曰：諸法不自生，亦不從他生，不共不無因，是故知無生。今舉四中之一，故云自性，此即無我、無造、無受者也，下即善惡之業亦不亡。非有義者，遍計全空故言非有，依他不泯故不言無。若言無者，則墮斷過，以非同兔角畢竟無故。論　即念因緣等者，故經云：諸法因緣生，諸法因緣滅。又云：因緣和合虛妄有生等。疏　非無義者，依他宛然，故言非無；遍計全空，故不言有。若言有者，即墮常過，以非同妄情有所得故。此二者，性相有殊；不二者，體用常俱。此順等者，有二義：一、順教，即此所引是佛聖言；二、順理，謂不動真際，是性不變，建立諸法，即性隨緣。一法二義，故云即也，故前疏云：不變性而緣起，染淨常殊。

Under "Calming as such," the Treatise says: "Its own-nature is unarisen." Thus the Madhyamaka-śāstra states: "Dharmas are not produced from themselves, nor from another, nor from both, nor without cause; therefore, know that they are unproduced." Now, citing one among the four, it says "own-nature"; this is being devoid of self, devoid of an agent, and devoid of an experiencer. Below, it means that wholesome and unwholesome karma are also not destroyed. "The sense of not existent": because parikalpita is completely empty, it says "not existent"; because paratantra is not obliterated, it does not say "non-existent." If one were to say "non-existent," one would fall into the fault of annihilationism, because it is not like a hare's horn, which is utterly non-existent. The Treatise says: "Immediately mindful of cause and condition..." Thus the sūtra says: "Dharmas arise from causes and conditions; dharmas cease through causes and conditions." It also says: "Through the harmonious conjunction of causes and conditions, there is falsely production," and so forth. The Commentary says: "The sense of not non-existent": because paratantra is clearly manifest, it says "not non-existent"; because parikalpita is completely empty, it does not say "existent." If one were to say "existent," one would fall into the fault of eternalism, because it is not like an object apprehended by deluded grasping. "These two": essence and characteristics differ; "not two": essence and function are always together. "This accords with..." has two meanings: first, acceding to the teaching, namely that what is quoted here is the holy word of the Buddha; second, acceding to principle, meaning that without moving the real limit, which is the unchanging nature, all dharmas are established, which is the nature following conditions. One dharma possesses two aspects, hence it says "as such." Therefore, the earlier Commentary says: "Without changing its nature it arises dependently; defilement and purity are constantly distinct."