肇論新疏 1.294

1.294

《大論》前後有斯義而無斯文。通成二對。初對中明法從緣故不有不無。初句緣起故不無，後句從緣故不有。後對約有無二法對辨，以明不有不無。一切無法等者，《大論》三十一以過未法為無、現在法為有。《涅槃》三十四云：「一切世間有四種無，一未生名無、二滅已名無、三各異互無、四畢竟名無。」皆因緣有此四無。後句可知。皆云一切等者，法乃萬殊，緣亦無數。

The Mahāprajñāpāramitopadeśa has this meaning throughout, but does not have this exact phrasing. Together they form two pairs. In the first pair, it clarifies that because dharmas are from conditions, they are neither existent nor non-existent. The first line: because they arise dependently, they are not non-existent; the second line: because they are from conditions, they are not existent. The second pair analyzes by contrasting the two dharmas of existence and non-existence, in order to clarify neither existence nor non-existence. Regarding "all non-existent dharmas," and so forth: fascicle thirty-one of the Mahāprajñāpāramitopadeśa takes past and future dharmas as non-existent and present dharmas as existent. Fascicle thirty-four of the Mahāparinirvāṇa Sūtra states: "All worldly things have four kinds of non-existence: first, not yet arisen is called non-existence; second, having ceased is called non-existence; third, mutual difference is non-existence; fourth, ultimate non-existence." It is entirely due to causes and conditions that there are these four kinds of non-existence. The latter line is understood accordingly. That they all say "all," and so forth: dharmas are myriad and varied, and conditions are also innumerable.