瑜伽論記 19.373

19.373

第二問答中，章云：此釋喻相似。問意諸世俗法若由名言故即有離名言即無，若如是可同初幻化等喻化作即有不化作即無，明時無可言故不可計應道理，今世俗事法即不如是，言說亦有不言說亦無，不同變化或有或無，既常是有即常可言，不可言計即為唐捐。答意由八分別生三種事，如菩薩本地分說，彼由三種事更起分別諸雜染法，展轉相續由如幻化，起有所因其喻相似後由證不可言理分別心滅時諸雜染法皆可隨滅，故不可言計亦不唐捐，故一切法起有所因及有斷滅時故，與幻化喻相似也。

In the second question and answer, the chapter says: This explains that the simile is analogous. The intention of the question is: If all conventional phenomena exist because of names and verbal expressions and do not exist apart from names and verbal expressions, if this were so, it would be identical to the initial simile of an illusory transformation, which exists when conjured and does not exist when not conjured; when it is clear there is nothing that can be expressed, it is reasonable that it cannot be conceptually constructed. Now, conventional phenomena are not like this: they exist when expressed and also exist when not expressed, unlike a transformation which is sometimes existent and sometimes nonexistent; since they are always existent, they are always expressible, and the assertion that they are ineffable is entirely futile. The intention of the answer is: Three kinds of things are produced from the eight kinds of conceptual construction, as explained in the Bodhisattvabhūmi of the Maulī Bhūmiḥ; from those three kinds of things one further gives rise to conceptual construction and all defiled phenomena, which continue in succession just like an illusory creation; their arising has causes, so the simile is analogous. Later, when the conceptualizing mind is extinguished through realizing the ineffable principle, all defiled phenomena can be extinguished accordingly, so the assertion that they are ineffable is not futile either. Therefore, because all phenomena have causes for their arising and have a time of cessation, they are analogous to the simile of an illusory creation.