十二門論宗致義記 2.5

2.5

第三大段，破亦有亦無俱執者。何故來者？謂彼外人先計有不成，則移執於無。又見論主破已不成，則謂由我偏計有無故不成因，雙取二義應順道理。是故破門來。又根有三品：上根於初門便悟，中根至二，下根至此，故有此來。文中兩番：第一、性自相違破，於中四：初、舉執總非；二、釋顯相違；三、引例指事；四、總結不生。又可一宗、二因、三喻、四結。第二指同前二破文，可見。大段第三、結宗本中二：先結上三門不生；二、「於一切」下，結歸無生。第四、類遣中有三：初、類遣有為；二、遣無為；三、遣我。並可知。

The third major section refutes the attachment to both existence and non-existence. Why does this appear? Because when that outsider's previous claim of existence was not established, they shifted their attachment to non-existence. Furthermore, seeing that the treatise master's refutation had left it unestablished, they thought: 'Because I one-sidedly posited existence or non-existence, it could not establish a cause; adopting both meanings should accord with reason.' Therefore, the gate of refutation arrives. Moreover, faculties have three grades: the superior faculty awakens at the first gate; the middling faculty reaches the second; the inferior faculty reaches this one; therefore this arrives. In the text, there are two rounds: First, the refutation based on natures being mutually contradictory. Within this, there are four parts: 1. citing the attachment and rejecting it in general; 2. explaining and revealing the contradiction; 3. citing examples to point to concrete cases; 4. concluding generally that there is no production. Alternatively, they may be: 1. thesis (pakṣa), 2. reason (hetu), 3. example (dṛṣṭānta), 4. conclusion (nigamana). The second points to its identity with the previous two refutations, as can be seen. The third major section, concluding the fundamental thesis, has two parts: first, concluding that under the three gates above there is no production; second, from 'in all' onward, concluding by returning to non-production. In the fourth part, eliminating by extension, there are three: first, eliminating conditioned [dharmas] by extension; second, eliminating unconditioned [dharmas]; third, eliminating the self. All of these can be understood.