淨名經集解關中疏 2.527

2.527

隨順法相無所入無所歸　此三順法寂滅相而修證。文三。此初標法體也。肇曰。順因緣知法無盡。法從緣而有。從緣而無。其有不從未來來。其無不歸入過去去。故曰無入無歸　無明畢竟滅故。諸行亦畢竟滅。乃至生畢竟滅故。老死亦畢竟滅　二辯寂滅相也。肇曰。畢竟謂始終常滅。終常滅不復更滅。乃所以成無盡義也。生曰。畢竟者終要然也。終既要滅。生豈有哉。生若不有其誰有滅耶。則無入歸矣。

"'According with the characteristic of phenomena as having neither entrance nor return.'" / This third is cultivating realization in accord with the quiescent characteristic of phenomena, in three parts. This first marks the essence of the Dharma. / Sengzhao says: "According with conditioned arising, one knows that phenomena are inexhaustible. Phenomena exist due to conditions and cease due to conditions. Their existence does not come from the future; their non-existence does not return into the past. Therefore it is said: 'having neither entrance nor return.'" / "'Because ignorance is ultimately ceased, formations are also ultimately ceased; up to: because birth is ultimately ceased, aging-and-death are also ultimately ceased.'" / The second distinguishes the characteristic of quiescence. / Sengzhao says: "'Ultimately' means that from beginning to end it is constantly ceased. Constantly ceased to the end, it ceases no more; this is how the meaning of inexhaustibility is established." / Daosheng says: "'Ultimately' means it must inevitably be so in the end. Since the end is inevitably ceased, how could arising ever exist? If arising does not exist, who is there to undergo cessation? Thus, there is neither entrance nor return."