說無垢稱經疏 2.30

2.30

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.