中觀論疏 5.18

5.18

品二：初長行立、次偈破。就立中通是一切部義，以諸部同計有為有三相，但解三相自不同耳。初標體；「生住滅」下，列名；「萬物」下，出用。「是故」下，由三相故有諸法也。「答曰」下，第二三十五偈破。大開為二：初三十四偈破有三相、次一偈破無三相，即顯三相不可定有、不可定無，名世諦中道也。又初是破病、次是申經。此既一周觀行已竟，寄此品略示破申之大旨也。又初是法說門破、次譬喻門破，總攝諸法破不出法、喻。又初破三相體、次破三相名，令名體都寂。

The chapter has two parts: first, the prose establishes [the thesis]; next, the verses refute [it]. Within the establishment, it broadly encompasses the doctrines of all schools, because the various schools unanimously posit that conditioned phenomena have three marks, though their explanations of the three marks naturally differ. First, it identifies the essence; from "origination, abiding, and cessation" downward, it lists the names; from "the myriad things" downward, it presents their function. From "for this reason" downward, it is because of the three marks that all phenomena exist. From "Reply" downward, the second part of thirty-five verses refutes [it]. Broadly divided into two: first, thirty-four verses refute the existence of the three marks; next, one verse refutes the non-existence of the three marks, thereby showing that the three marks cannot definitely exist and cannot definitely not exist, which is called the middle way of conventional truth. Furthermore, the first is refuting errors, and the next is elucidating the sūtras. Since one round of meditative contemplation has concluded, this chapter is used to briefly indicate the broad purpose of refutation and elucidation. Furthermore, the first refutes via the approach of direct doctrinal exposition, and the next refutes via the approach of parables; broadly subsuming all phenomena, refutations do not go beyond doctrinal exposition and parables. Furthermore, the first refutes the essence of the three marks, and the next refutes the names of the three marks, rendering both name and essence entirely silenced.