肇論新疏 1.294

1.294

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.