說無垢稱經疏 3.170

3.170

贊曰：空理義云，俗有生故可取，有滅故可捨；真無生滅，何取何捨？道者通生之義，根與境為道。俗有六根為能執藏，故六境之法成所執藏；真非六根之所藏，故法無所執藏，超六根道故。應理義云：依他隨真，無取無捨，離生滅故。亦無能執藏，超過六根，非愛境故，非所執藏。古云「法無生滅」，初句可成法無，所歸之者所執藏義，然不釋所由。

The Commentary states: The exposition of the Principle of Emptiness says: in the conventional, because there is arising, it can be taken; because there is cessation, it can be discarded. The ultimate has neither arising nor cessation—what could be taken or discarded? 'Path' means the sense of traversing and generating; sense faculties and sense objects serve as paths. In the conventional, there are the six faculties that can grasp and store, and so the dharmas of the six sense objects become that which is grasped and stored. The ultimate is not that which is stored by the six faculties, and therefore the Dharma has nothing grasped or stored, because it transcends the path of the six faculties. The exposition of the Reasonable Principle says: other-dependent [nature], conforming to the ultimate, has neither taking nor discarding, because it is free from arising and cessation. Nor is there anything that can grasp and store; it transcends the six faculties, and because it is not an object of craving, it is not that which is grasped and stored. The old [translation] says: 'The Dharma has no arising or cessation.' The first line may establish that dharmas are without [them], and 'that which is resorted to' has the meaning of being grasped and stored, yet it does not explain the reason.