注大乘入楞伽經 2.172

2.172

此牒破也。言若相續者，即總牒其因果不斷也。若作用者，即牒其生滅之間暫有用也。若諸有、若陰界入滅，名涅槃。若趣向涅槃，名道。若有漏諸業、若修道所得，名果。若冥初等二十五諦，上皆牒計也。言是破壞斷滅論者，破計也。謂外道無種生，即是破壞因果也。又言從有種生，生已滅，名斷滅論也。言何以故等者，徵結也。謂上妄計，即體非有，故云不得現法故。何獨現計本無，窮其初因亦不可得，故云不見根本故。

This cites and refutes them. "Continuity" generally cites their uninterrupted cause and effect. "Function" cites their momentary utility between arising and ceasing. The extinction of the realms of existence or the skandhas, dhātus, and āyatanas is named nirvāṇa. Advancing toward nirvāṇa is named the path. Tainted karmas or what is attained through cultivation of the path are named the fruit. The twenty-five principles (tattvas) such as primordial darkness (prakṛti)—all the above cite their reckonings. "They are annihilationist destroyers" refutes the reckonings: that non-Buddhists assert arising without a seed is the destruction of cause and effect; also, saying that arising is from an existent seed and perishes after having arisen is called an annihilationist view. "Why is this?" and so forth queries and concludes: the above deluded reckonings have no substance in themselves, hence it says "because they do not obtain present phenomena." Why should only the present reckoning be fundamentally absent? If one investigates its initial cause, it cannot be found either; hence it says "because they do not see the fundamental root."