金光明最勝王經疏 4.446

4.446

贊曰：三例餘不滅等七不，明顯法界。有二：初例、後釋難。遍計所執體性是無，如石女兒。先自現不生，如何有過滅？亦不從未來因來。既是無來，何有謝過去；既不從未來來亦無謝過去，說誰為常斷？既無常斷，說誰與諸法為一異？故不一異等，約遍計無與法界不一異。不異故，遍計即能現法界；不一故，法界即離斷常等。或不一故，遍計所執即離斷常等。約依他，聲與木皮等亦復如是。聲與皮等一，應當聞四聲，應聞木皮桴手，以體一故。如聲若與皮等異，應不從起，但假和合，不可言一異。餘亦準知。聲依木等起，不得說一異。蘊依法界生，與彼不一異。既是不異，故依五蘊即現法界；以不一故，法界無生滅等。

Commentary: Third, extending by analogy the remaining seven negations such as non-cessation, clearly revealing the dharmadhātu. There are two parts: first, the analogical extension; afterwards, resolving the difficulty. The entity of the parikalpita is non-existent, like the son of a barren woman. Since it beforehand does not arise in the present, how could it pass away in the past? It also does not come from a future cause. Since it has no coming, how could it pass into the past? Since it does not come from the future and does not pass into the past, what could be spoken of as eternal or annihilated? Since there is neither eternal nor annihilated, what could be spoken of as identical to or different from phenomena? Therefore, it is neither one nor different, and so forth, in that in terms of the absence of the parikalpita, it is neither identical to nor different from the dharmadhātu. Because it is not different, the parikalpita can precisely manifest the dharmadhātu; because it is not identical, the dharmadhātu is free from annihilation and eternity, and so forth. Or: because it is not identical, the parikalpita nature is free from annihilation and eternity, and so forth. In terms of the paratantra, the sound in relation to the wood, leather, and so forth is also like this. If the sound were identical to the leather and so forth, one ought to hear four sounds—one ought to hear wood, leather, drumstick, and hand—because their entities would be identical. If the sound were different from the leather and so forth, it should not arise from them; it is merely a provisional harmony, and cannot be said to be identical or different. The rest should be understood accordingly. The sound arises reliant upon the wood and so forth, and cannot be said to be identical or different. The skandhas arise reliant upon the dharmadhātu, and are neither identical to nor different from it. Since they are not different, therefore reliant upon the five skandhas the dharmadhātu is manifested; because they are not identical, the dharmadhātu is without arising, cessation, and so forth.