[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [說無垢稱經疏](https://indike.org/pramana/in.bauddha.taisho.1782) › 2.30 # 說無垢稱經疏 2.30 說無垢稱經疏 2.30 - **Language:** Classical Chinese ### [2.30](https://indike.org/pramana/in.bauddha.taisho.1782.2.30) 讚曰：顯達中道功德。緣起者，待緣而起，亦名緣生。此有三種：一愛非愛道緣起，即十二緣生，五蘊為性，善惡趣中能顯現故。謂無明、行、識、名色、六處、觸、受、愛、取、有、生、老死。二、受用緣起，即六識身為性，能受用境故。三、自性緣起，即是本識為性，生死緣起之自性故。此三緣起，理妙難解，名深法義。法義弘博，名為廣大。昔凡夫位，由迷中道緣起法故，便起常斷二邊鄙見，執無因起，如涅槃常，名常見；執後世果空無所有，名斷見。此之二見所熏習種，在於本識相續不斷。今八地上，離分段生，達於中道三種緣起，二見現行種子習氣相續便滅，法執二見斷、煩惱見隨捨。此常斷見現種相續，是迷緣起邊鄙之法，故達中道緣起之時彼皆永滅。舊云「斷諸邪見」。本無此文，古人謂二見體即邪見，理未必然。不正名邪，二見亦是非四見之邪，唯損減見故。 > Commentary: This reveals the virtue of thoroughly comprehending the middle path. 'Conditioned arising' (pratītyasamutpāda) means arising in dependence on conditions, also called conditioned origination. There are three kinds of this: first, the conditioned arising of pleasant and unpleasant destinies, namely the twelve links of conditioned arising, having the five aggregates as their nature, because they can manifest in good and bad realms. That is, ignorance, karmic formations, consciousness, name-and-form, the six sense spheres, contact, feeling, craving, grasping, existence, birth, and aging-and-death. Second, the conditioned arising of experience and enjoyment, having the six collections of consciousness as their nature, because they can experience objects. Third, the conditioned arising of intrinsic nature, having the fundamental consciousness as its nature, because it is the intrinsic nature of the conditioned arising of saṃsāra. These three kinds of conditioned arising are wondrous in principle and difficult to understand, hence called the 'profound meanings of dharmas.' The extensive breadth of the Dharma's meaning is called 'broad.' In the past, at the rank of ordinary beings, because they were deluded about the middle path of conditioned arising, they generated the vulgar views of the two extremes of permanence and annihilation: grasping at arising without a cause, permanent like Nirvāṇa, is called the view of permanence; grasping that the fruits of future lives are empty and non-existent is called the view of annihilation. The seeds habituated by these two views continue unbroken in the fundamental consciousness. Now on the eighth ground and above, having transcended fragmented birth-and-death and thoroughly penetrated the three kinds of conditioned arising of the middle path, the continuity of the active and seed-habituations of these two views is eradicated; the two views of dharma-grasping are severed, and the views of defilement are abandoned accordingly. This continuity of the active and seed forms of the views of permanence and annihilation is a vulgar dharma of delusion regarding conditioned arising; therefore, when the conditioned arising of the middle path is comprehended, they are all forever extinguished. The older text said, 'severing all wrong views.' This text was originally not there; ancient teachers thought the essence of the two views was just wrong views, but the principle is not necessarily so. What is not correct is called wrong, and the two views are also errors outside the other four views, being solely views of depreciation. > — English (machine translation) (machine translation) - [Previous: 2.29](https://indike.org/pramana/in.bauddha.taisho.1782.2.29) - [Next: 2.31](https://indike.org/pramana/in.bauddha.taisho.1782.2.31) - [Up: 2](https://indike.org/pramana/in.bauddha.taisho.1782.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1782~en-mt.2.30) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1782.2.30](https://indike.org/pramana/in.bauddha.taisho.1782.2.30) · Pramāṇa