金剛三昧經論 3.115

3.115

論曰：此是破餘三緣。若有離諸種子因緣取餘三緣計從彼生，作如是執亦不應理。如經「亦不從他滅」故。此言他者，謂增上緣及所緣緣。如眼識生，依眼緣色。如是眼色與識俱時而非識性，故名為他。等無間緣雖是識類，而體已滅，故名為滅。若他若滅皆無自性，是故識生亦不從彼。次言及於己義大者，復有計言蘊界等法未來世中各有己體而未生現，從此己體而生現在。為遮此計，故言亦不從及於己義大。上句不從之言貫於此下句故。此言義者謂陰界入，大者四大，如前說故。計此等法本有自體，以之故言己義大也。依如故得實者，謂我能破諸有執者，依如理破，故得實義。

The treatise states: This refutes the remaining three conditions. If someone, apart from the causal condition of seeds, grasps at the remaining three conditions and conceptualizes that [things] arise from them, holding such an attachment is likewise unreasonable. This is because the sūtra says: 'Nor from others or through cessation.' What is meant here by 'others' refers to the predominant condition and the object condition. For example, when visual consciousness arises, it depends on the eye and takes form as its object condition. Form and the eye being contemporaneous with consciousness in this way, yet not being of the nature of consciousness, are therefore termed 'others.' Although the immediately preceding condition is of the class of consciousness, its entity has already ceased; hence it is called 'cessation.' Whether 'others' or 'cessation,' both lack intrinsic nature; therefore, the arising of consciousness also does not come from them. Next, when it says 'as well as in one's own factors and elements,' there are also those who conceptualize that phenomena such as aggregates and realms each have their own entity in future periods that have not yet arisen into the present, and from this own entity they arise into the present. To refute this conceptualization, it therefore says: 'Nor from or in one's own factors and elements.' This is because the phrase 'nor from' in the preceding line carries through to this following line. Here, 'factors' refers to the aggregates, realms, and entrances, while 'elements' refers to the four great elements, as explained previously. They conceptualize that these phenomena fundamentally possess their own entities; therefore it says 'one's own factors and elements.' When it says 'through relying on thusness, the real is attained,' it means that my ability to refute all grasping at existence relies on the principle of thusness in its refutation, and thus attains the real meaning.