說無垢稱經疏 4.120

4.120

贊曰：下以有為無為一為難。前難二別，可有前過；今以有為無為是一，故有記別，便作是難。於中有三：初別難依如、次總顯依如、後結難依如。初中復三：初雙徵、次別難、後雙結。此初文也。空理義云：若世俗有與勝義空一得授記者，為依空生、為依空滅得授記耶？應理義云：若因緣法與真如一得授記者，為依生、為依滅得授記耶？

The commentary says: The following challenges based on the identity of the conditioned and unconditioned. The earlier challenge treated the two as different, which would incur the previous fault; now, taking the conditioned and unconditioned as identical so that there could be a prediction, it poses this challenge. In this there are three parts: first, a detailed challenge regarding reliance on tathatā; second, a general demonstration of reliance on tathatā; third, a concluding challenge regarding reliance on tathatā. Within the first there are again three parts: first, a dual interrogation; second, a detailed challenge; third, a dual conclusion. This is the first passage. In terms of the principle of emptiness: If conventional existence and ultimate emptiness are identical such that one receives a prophecy, is it based on the arising of emptiness or based on the cessation of emptiness that one receives a prophecy? In terms of the Yuktivāda principle: If conditioned phenomena and tathatā are identical such that one receives a prophecy, is it based on arising or based on cessation that one receives a prophecy?