金光明最勝王經疏 4.444

4.444

贊曰：次顯遍計是無。初徵、次辨、後結。《中論》云「諸法不自生」，自無作用故。「亦不從他生」，他無作用故。「亦不從共生」，共無作用故。非不從二生，雖無作用，緣而有功，德緣可得。此破執有實作用。今此亦爾，聲不從木生等，無作用故。不從皮、桴、手生亦爾。不於三世生者，過去生已滅、未來無不生、現世自已生，故非三世生。是則不生，此結也。此意既不生，即顯法界，文如前引。

Commentary: Next, revealing that the parikalpita is non-existent. First a query, next an analysis, and then the conclusion. The Mūlamadhyamakakārikā says: "Phenomena do not arise from themselves," because self has no activity. "Nor do they arise from another," because another has no activity. "Nor do they arise from both," because both have no activity. It is not that they do not arise from the two: although there is no activity, conditions have efficacy, and the efficacious condition can be obtained. This refutes the clinging to real activity. Here it is also like this: sound does not arise from the wood and so forth, because there is no activity. Not arising from the leather, the drumstick, or the hand is also like this. As for "not arising in the three times": in the past what had arisen has already ceased, in the future there is non-existence and no arising, and in the present it has already arisen itself; therefore it does not arise in the three times. "Thus it does not arise": this is the conclusion. The intention is that since it does not arise, it then reveals the dharmadhātu, as in the text cited earlier.