大乘義章 4.42

4.42

次約所解以辨因緣。凡夫於彼因緣法中，見有我人未流轉起十二緣以有我故，所起因緣便有繫屬，名為我所。二乘解知無我無人，但諸因緣共相集起，以無我故，因緣之法無所繫屬，故非我所。大乘之人，深解因緣非有非無，離於二邊。是義云何？分別有三：一就法相明非有無。十二緣法從緣集生，本無自性，是故非有；從緣集故，不得言無。見法非有，是其逆觀；見法非無，是其順觀。二相實相對明非有無。妄情所起十二緣法，名之為相；所依真諦，說以為實。故經說言「十二因緣皆依一心。」依情起相，名為非無；據實本寂，說為非有。見實非有，是真諦觀；解相非無，是世諦觀。三就實中體用分別。真諦常寂，無緣可得，名為非有；即此真識，隨妄流轉，起十二緣，說為非無。又佛菩薩隨世起用，亦名非無。見法非有，是實性觀；知法非無，是實相觀。就人如是。

Next, analyzing dependent origination with respect to what they understand. Ordinary beings, within those dharmas of dependent origination, see the existence of a self and a person; before transmigration, they give rise to the twelve links, and because there is a self, the arisen dependent origination has attachment and belonging, and is called 'what belongs to the self' (mama-kāra). The two vehicles understand and know that there is no self and no person, but merely the mutual accumulation and arising of all conditions; because there is no self, the dharmas of dependent origination have no attachment or belonging, and thus are not what belongs to the self. Persons of the Mahāyāna deeply understand that dependent origination is neither existent nor non-existent, being free from the two extremes. What does this mean? There are three distinctions: First, clarifying non-existence and non-non-existence with respect to the characteristics of dharmas. The dharmas of the twelve links are generated through the accumulation of conditions and fundamentally lack intrinsic nature; therefore, they are not existent. Because they accumulate from conditions, one cannot say they are non-existent. Seeing that dharmas are not existent is the reverse contemplation; seeing that dharmas are not non-existent is the forward contemplation. Second, clarifying non-existence and non-non-existence through the mutual contrast between characteristics and reality. The dharmas of the twelve links arisen from deluded feelings are called characteristics; the true truth upon which they rely is spoken of as reality. Therefore the sūtra states: 'The twelve links of dependent origination all rely on the one mind.' The characteristics that arise based on feelings are termed 'not non-existent'; based on reality they are fundamentally quiescent, and are spoken of as 'not existent.' Seeing that reality is not existent is the contemplation of the ultimate truth; understanding that characteristics are not non-existent is the contemplation of the conventional truth. Third, distinguishing between essence and function within reality. The ultimate truth is constantly quiescent, with no conditions to be found, and is called 'not existent'; this very true consciousness flows in transmigration in accord with delusion and gives rise to the twelve links, which is spoken of as 'not non-existent.' Furthermore, the Buddhas and bodhisattvas giving rise to functions in accord with the world is also termed 'not non-existent.' Seeing that dharmas are not existent is the contemplation of the real nature; knowing that dharmas are not non-existent is the contemplation of the real characteristic. Such is the distinction according to persons.