瑜伽論記 18.103

18.103

十三、明七種通達，景云：言字通達者，通達為常者，如哀阿等音字義恒定，故名為常。楷定義是字義，通達字義者達為無常者，於一法體義明不定，故名無常。又達所詮無決定性不同遍計，故名無常。若爾字無定性云何說常，由此道理不及前釋。法性通達者，謂能通達法性安住者，此通達果。法界安住者，此通達因，因果之理有佛無佛其義必然故名法性，法界不同真如常住之法，故名法性法界。

Thirteenth, clarifying the seven kinds of thorough penetration. Jing says: Regarding penetration of syllables: penetrating them as permanent is like the letters 'a', 'ā', etc., whose phonetic value and meaning are permanently fixed, and therefore called permanent. Determining models is the meaning of syllables. Penetrating the meaning of syllables: penetrating them as impermanent means that with respect to the entity of a single dharma, the meaning clarified is not fixed, and therefore called impermanent; furthermore, penetrating that the designated has no determinate nature, unlike parikalpita, is called impermanent. If so, and syllables have no determinate nature, how can they be said to be permanent? By this reasoning, it does not equal the former explanation. Regarding penetration of reality (dharmatā): being able to penetrate the abiding of dharmatā is the penetration of the fruit. The abiding of the dharmadhātu is the penetration of the cause. The principle of cause and effect holds necessarily whether there is a Buddha or no Buddha; hence it is called dharmatā. The dharmadhātu is not like the permanently abiding dharma of tathatā; hence it is called dharmatā and dharmadhātu.