[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [說無垢稱經疏](https://indike.org/pramana/in.bauddha.taisho.1782) › 4.114 # 說無垢稱經疏 4.114 說無垢稱經疏 4.114 - **Language:** Classical Chinese ### [4.114](https://indike.org/pramana/in.bauddha.taisho.1782.4.114) 贊曰：既難無住，恐義無由，故引經。時之極促，名為剎那。不但一剎那，念念皆如此，故經重言剎那剎那具生老死。老者熟變，即異相也。唯說有三，不說有住。現法二時沒入過去，初後暫一生，生時亦老，更無別時，唯說生沒初後二時。即如經說「有三有為之有為相，謂生異滅。」不別說住。大乘解云：由一切行三世所顯，由未來世本無而生，彼既生已落謝過去，現在世法二相所顯，謂住及異。唯現在法有住可得，前後變異亦唯現在，總說住異而為一相。住是有情所愛著處，為令生厭。又同一世，所以合說。今此經中說無實住，亦無經停片時實住，故唯說三，生老死相。或說現身念念皆有十二支中生老死支，故無住也。 > The commentary says: Having challenged the absence of abiding, fearing that the principle might lack grounds, \[Vimalakīrti\] therefore cites the sūtra. The shortest extreme of time is called a kṣaṇa. Not just in a single kṣaṇa, but thought-moment after thought-moment it is like this; hence the sūtra repeats: 'In every single kṣaṇa, birth, aging, and death are complete.' 'Aging' is ripening and transformation, which is the characteristic of decay. It only speaks of three, and does not say there is abiding. Present phenomena disappear into the past across two moments: at the beginning and end, there is just a momentary arising, and at the time of arising there is also aging, with no separate time; it speaks only of the two moments of beginning and end, arising and disappearing. This is just as the sūtra says: 'There are three conditioned characteristics of conditioned phenomena, namely arising, decay, and cessation,' without separately mentioning abiding. The Mahāyāna explains: Because all conditioned formations are manifested in the three times—from the future time they arise from having originally been nonexistent, and having arisen they fall away into the past—present phenomena are manifested by two characteristics, namely abiding and decay. Only in present phenomena is abiding obtainable, and transformation between before and after is also only in the present; abiding and decay are spoken of collectively as a single characteristic. Abiding is that to which sentient beings cling with attachment; it is mentioned to cause disgust to arise. Furthermore, being of the same time, they are spoken of together. Now, this sūtra states that there is no real abiding, nor is there real abiding that lingers for even a short while; hence it only speaks of the three characteristics of birth, aging, and death. Or it means that in the present body, thought-moment after thought-moment, there are the links of birth, aging, and death among the twelve links, and thus there is no abiding. > — English (machine translation) (machine translation) - [Previous: 4.113](https://indike.org/pramana/in.bauddha.taisho.1782.4.113) - [Next: 4.115](https://indike.org/pramana/in.bauddha.taisho.1782.4.115) - [Up: 4](https://indike.org/pramana/in.bauddha.taisho.1782.4) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1782~en-mt.4.114) — English, machine translation ## Linked texts (1) - [成唯識論述記](https://indike.org/pramana/in.bauddha.taisho.1830.2.359) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1782.4.114](https://indike.org/pramana/in.bauddha.taisho.1782.4.114) · Pramāṇa