說無垢稱經疏 3.212

3.212

贊曰：此防意根。識達緣起，由此便成苦樂一味，知諸有為如幻之相都不是真，假因緣起、無自作用，不從自生故。無有自性、無他作用，不從他生、無有他性，不從共生、無自他性。雖無此三，作用因緣而有功能，緣可得故。由此說無實熾然生死，亦無寂滅涅槃，二皆一味，故俱平等，何得意識種種分別？古經云「本自不然，元無生死。今即無滅，亦無涅槃」，義意同也。

Commentary: This guards the mental faculty. Cognizing and penetrating pratītyasamutpāda, suffering and pleasure thereby become of one taste. Knowing all conditioned things to be like illusory marks that are entirely unreal, arising nominally through causes and conditions, they lack their own activity because they do not arise from themselves. They lack own-nature and lack other-activity, because they do not arise from another and lack other-nature; they do not arise from both [together], lacking own-and-other nature. Although they lack these three, through functioning causes and conditions they have efficacy, because conditions can be obtained. Because of this, it is said that there is no real blazing saṃsāra, nor is there any extinct Nirvāṇa; both are of one taste and therefore both are equal. How could the mental consciousness engage in various discriminations? The ancient sūtra says: "Originally of itself not blazing, from the first there is no saṃsāra. Now there is no extinction, nor is there any Nirvāṇa." The intended meaning is the same.