金光明最勝王經疏 4.464

4.464

贊曰：下例結成。有二：初結成非生、次「是聖所知」下結成前無名無相等。此結非生，以例餘不滅等。成無名相，即總成前八不俱無名相等。又結非生中亦結成前。初略標宗中，遠離二相云非有非無。或此結前已生未生云非有非無。或此非有無通結八不，以非有無故，所以非生滅等。五蘊真性不從因緣生，或遍計所執自性五蘊不從因緣生，依他五蘊非無因緣生，故知八不或約真如、或就遍計，非依他起。設依依他說其八不，亦約遍計說。

The Commentary says: Below, concluding and establishing by analogy. There are two [parts]: first, concluding and establishing that there is no arising; next, from "It is what is known by noble ones" onward, concluding and establishing the previous [qualities of] being nameless, formless, and so forth. This concludes non-arising, in order to exemplify the remaining [qualities such as] non-cessation. Establishing [that they are] nameless and formless universally establishes that the eight negations are all equally nameless, formless, and so forth. Furthermore, within concluding non-arising, it also concludes and establishes the preceding [points]. First, in briefly stating the tenet, in being far removed from the two marks, it says "neither existent nor non-existent." Alternatively, this concludes the previous "already arisen and not yet arisen" by saying "neither existent nor non-existent." Or, this "neither existent nor non-existent" comprehensively concludes the eight negations, because being neither existent nor non-existent is why they are neither arising nor ceasing, and so forth. The true nature of the five aggregates is not born from causes and conditions; or, the five aggregates as the imagined nature (parikalpita-svabhāva) are not born from causes and conditions, whereas the five aggregates of other-dependence (paratantra) are not born without causes and conditions. Therefore, it is known that the eight negations are stated either in terms of tathatā or in terms of the imagined [nature], and not of the other-dependent. Even if the eight negations are spoken with reference to the other-dependent, they are also spoken in terms of the imagined [nature].