[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) › [瑜伽論記](https://indike.org/pramana/in.bauddha.taisho.1828) › 12.138 # 瑜伽論記 12.138 瑜伽論記 12.138 - **Language:** Classical Chinese ### [12.138](https://indike.org/pramana/in.bauddha.taisho.1828.12.138) 今依梵本華嚴經以配釋此文，如三藏所釋言：謂依三世，如其所應本來無生無起無相者，釋家具有二釋：一、言於真如中無未生事，故云無生，無曾起故言無起，無現在相事故言無相也。若依次第，先說過去，次說未來，後現在。然不依此次第，故言謂於三世如其所應也；一、言本來無生者無過去生，無起者無未來起，無相者無現在相。若依次第，初說過去，次說現在，後說未來，然不依次第，故言如其所應也。此上三觀約三世果事以辨無生觀。依餘因性，無成無壞者，一切有為是因，能生諸法名為成因，亦能滅諸法名為壞因，以其真如不能成能壞餘因故。言依餘因性，無成無壞，此兩因觀約餘因性以辨無生觀，此上五句約彼事明無生觀也。依第一義畢竟離言者，以第一義真如不可言說故，以依他性雖是離言自性猶可為名言所顯，今此真如實性是離言自性畢竟不為名言所顯，故言畢竟離言也。諸自性事者，即此真如是諸法實性，故言自性事，事者體事也。言說造作影像自性者，有二義：一、言說影像自性；二、造作遍計所執影像自性。由體相故，及因性故，都無所有者，無有有性而有二義：一、無有以無諸自體相故；二、無有性謂無有有家因性。由體相故者即當無有也。因性故者，即當無有性也。此體相及因性由無所得故，故言都無所得也。 > Now, correlating and interpreting this text in accordance with the Sanskrit text of the Avataṃsaka-sūtra, as the Tripiṭaka Master explained: Regarding the phrase, "that is, based upon the three times, as is appropriate, fundamentally without birth, without arising, and without mark," the commentators offer two explanations. The first states: In tathatā there are no things yet to be born, hence it is called "without birth"; because nothing has ever arisen, it is called "without arising"; because there is no mark or matter of the present, it is called "without mark." If one followed the proper order, one would first state the past, then the future, and finally the present. However, because it does not follow this order, it says, "that is, based upon the three times, as is appropriate." The second states: "Fundamentally without birth" means without past birth; "without arising" means without future arising; "without mark" means without present mark. If one followed the proper order, one would first state the past, then the present, and finally the future; however, because it does not follow that order, it says, "as is appropriate." These three contemplations above delineate the contemplation of non-birth with respect to the fruit-phenomena of the three times. Regarding "based upon the nature of other causes, without formation and without destruction": All conditioned phenomena are causes; being able to produce dharmas is called the cause of formation, and being able to extinguish dharmas is called the cause of destruction. Because tathatā cannot form or destroy other causes, it says, "based upon the nature of other causes, without formation and without destruction." These two contemplations on cause delineate the contemplation of non-birth with respect to the nature of other causes. The above five lines elucidate the contemplation of non-birth with respect to those phenomena. Regarding "based upon the ultimate truth, being completely beyond words": Because tathatā in the ultimate truth is ineffable. For although the paratantra nature is an ineffable intrinsic nature, it can still be expressed by names and speech; now, this true nature of tathatā is an ineffable intrinsic nature that is completely unexpressed by names and speech, hence it is said to be "completely beyond words." Regarding "the phenomena of intrinsic natures": This very tathatā is the true nature of all dharmas, hence it is called "phenomena of intrinsic nature"; "phenomena" refers to the substance-phenomena. "The intrinsic nature of images fabricated by verbal designation" has two senses: first, the intrinsic nature of images of verbal designation; second, the intrinsic nature of images fabricated as the parikalpita. Regarding "due to substantial marks and due to the nature of cause, they are entirely non-existent": "Without existent nature" has two senses: first, "without existence" means lacking any substantial mark of its own; second, "without existent nature" means lacking the causal nature belonging to existents. "Due to substantial marks" corresponds to "without existence." "Due to the nature of cause" corresponds to "without existent nature." Because these substantial marks and causal nature are non-apprehensible, it says "they are entirely non-apprehensible." > — English (machine translation) (machine translation) - [Previous: 12.137](https://indike.org/pramana/in.bauddha.taisho.1828.12.137) - [Next: 12.139](https://indike.org/pramana/in.bauddha.taisho.1828.12.139) - [Up: 12](https://indike.org/pramana/in.bauddha.taisho.1828.12) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1828~en-mt.12.138) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1828.12.138](https://indike.org/pramana/in.bauddha.taisho.1828.12.138) · Pramāṇa