大乘義章 18.28

18.28

第一明其有無之義。於中約就性淨方便應化涅槃辨有無相。性淨涅槃，明有明無。所言有者，真識之心，體是一切功德之性。《起信論》中說為一切性功德法，《勝鬘》說為過恒沙法。彼心妄隱，名為佛性，亦名法性。妄息體顯，說之以為一切稱德，名之為有。所言無者，離相離性。言離相者，證實返望，由來無妄，以無妄染可除滅故，亦無對治淨相可生，染淨雙泯故名無對。染相既無，淨相亦無，染淨雙泯名為離相。言離性者，已如上釋，大涅槃中法界同體，乃無一法別守自性。次就方便明有明無。所言有者，具足福智二種莊嚴，名之為有。又具法身、解脫、般若，亦名為有。滅煩惱苦、斷德無為，稱之為無。次就應化明有明無。應化涅槃有通有局。通而論之，依大涅槃所起義用，莫問違順染淨等用，一切悉名應化涅槃。此涅槃中，通有通無。現斷煩惱、現滅身智，名之為無；餘悉是有。若分相說，依大涅槃所起義中具一切用，於中分取現斷煩惱、現亡身智為應涅槃；餘者隨義更作異名。若從是義，應化涅槃唯無非有。有無如是（此一門竟）。

First is clarifying the meaning of existence and non-existence. Herein, existence and non-existence are differentiated in reference to intrinsically pure [nirvāṇa], expedient [nirvāṇa], and responsive/manifested nirvāṇa. Regarding intrinsically pure nirvāṇa, existence is clarified and non-existence is clarified. As for what is called 'existence': the mind of true consciousness is in its substance the nature of all virtues. The Awakening of Faith speaks of it as all inherent dharmas of virtue; the Śrīmālā speaks of it as dharmas exceeding the sands of the Ganges. When that mind is obscured by delusion, it is called Buddha-nature, and also called dharmatā. When delusion ceases and the substance is revealed, it is described as all virtuous attributes, and this is called 'existence.' As for what is called 'non-existence': it is free from characteristics and free from natures. 'Free from characteristics' means that when one realizes reality and reflects back, originally there was no delusion; because there is no defilement of delusion that can be eliminated, neither can any counteractive pure characteristic be produced. Both defilement and purity having vanished, it is called free from opposition. Since characteristics of defilement do not exist, characteristics of purity do not exist either; defilement and purity both vanishing is called freedom from characteristics. 'Free from natures' has already been explained above: in great nirvāṇa, the dharmadhātu is of the same substance, and there is not a single dharma that separately maintains its own nature. Next, regarding expedient [nirvāṇa], existence is clarified and non-existence is clarified. As for what is called 'existence': being endowed with the two kinds of adornments, merit and wisdom, is called 'existence.' Furthermore, being endowed with dharmakāya, liberation, and prajñā is also called 'existence.' The eradication of afflictions and suffering, and the unconditioned nature of the virtue of severance, are called 'non-existence.' Next, regarding responsive/manifested [nirvāṇa], existence is clarified and non-existence is clarified. Responsive and manifested nirvāṇa has a universal and a restricted sense. Discussed universally, the active functions arisen based on great nirvāṇa—regardless of whether they are contrary, conforming, defiled, or pure functions—are all called responsive and manifested nirvāṇa. Within this nirvāṇa, it universally includes existence and universally includes non-existence. The manifested severance of afflictions and the manifested extinction of body and wisdom are called 'non-existence'; all the rest are 'existence.' If speaking by distinguishing characteristics: among the active functions arisen based on great nirvāṇa, all functions are contained; therein, taking particularly the manifested severance of afflictions and the manifested disappearance of body and wisdom to be responsive nirvāṇa, the rest are given different names according to their meanings. If following this meaning, responsive/manifested nirvāṇa is only non-existence and not existence. Existence and non-existence are like this. (This concludes section one.)