[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) › 17.367 # 瑜伽論記 17.367 瑜伽論記 17.367 - **Language:** Classical Chinese ### [17.367](https://indike.org/pramana/in.bauddha.taisho.1828.17.367) 基云：此明為是正見果故言為常，若法所治下簡有為非常。一解云：若法者即一切通名法也，所治若有生已無滅者，謂所治之惑若有，無間道生已與惑俱不滅，已所治若無滅已有生者，謂所治之惑若無，無間道與惑俱滅已有解脫道生，此所治能治有滅有生故，當知有所對故非常。又解：若法者道諦法也，所治若有者，謂金剛心前乃至見道已來或猶有故所治有，金剛心已前道等名生已無滅，數數起故現能起故，後金剛心時一切惑無，名所治若無，前所得道滅已，後圓滿果道生，故言滅已有生，此道諦有生滅故名非常，無為非此故常，此唯簡道諦，若不作金剛心已前解，大乘或得不俱，如何所治有生已無滅道惑俱。此後釋大義同景。 > Kuiji says: This clarifies that because it is the fruit of right view, it is said to be constant; from 'if a dharma, that which is to be remedied' down, it sets aside the conditioned as non-constant. One explanation says: 'if a dharma' generally refers to all dharmas; 'if there is that which is to be remedied, having arisen, it has no cessation' means that if there are delusions to be remedied, once the uninterrupted path arises, it does not cease while coexisting with the delusions; 'if that which is to be remedied is absent, having ceased, there is that which arises' means that if the delusions to be remedied are absent, once the uninterrupted path ceases together with the delusions, the path of liberation arises; since this which is remedied and that which remedies have cessation and arising, one should know that because it has a counterpart, it is non-constant. Another explanation: 'if a dharma' refers to the dharmas of the truth of the path. 'If there is that which is to be remedied' means that before the vajra-like mind, up to the path of seeing, because delusions still exist, there is that which is to be remedied; the path and so forth before the vajra-like mind is called 'having arisen, it has no cessation', because it arises repeatedly and can arise presently; subsequently, at the time of the vajra-like mind, all delusions are absent, which is called 'if that which is to be remedied is absent'; the path previously attained having ceased, the subsequent perfected fruit-path arises, hence it says 'having ceased, there is that which arises'; because this truth of the path has arising and ceasing, it is called non-constant; the unconditioned is not like this, and therefore is constant; this only sets aside the truth of the path; if one does not explain it as prior to the vajra-like mind, then in the Mahāyāna delusion and attainment do not coexist, so how could it be that when there is that which is to be remedied, having arisen, it has no cessation, with path and delusion coexisting? This latter explanation generally agrees in meaning with Jing. > — English (machine translation) (machine translation) - [Previous: 17.366](https://indike.org/pramana/in.bauddha.taisho.1828.17.366) - [Next: 17.368](https://indike.org/pramana/in.bauddha.taisho.1828.17.368) - [Up: 17](https://indike.org/pramana/in.bauddha.taisho.1828.17) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1828~en-mt.17.367) — English, machine translation ## Linked texts (1) - [瑜伽師地論略纂](https://indike.org/pramana/in.bauddha.taisho.1829.16.28) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1828.17.367](https://indike.org/pramana/in.bauddha.taisho.1828.17.367) · Pramāṇa