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# 瑜伽論記 2.209

瑜伽論記 2.209

- **Language:** Classical Chinese

### [2.209](https://indike.org/pramana/in.bauddha.taisho.1828.2.209)

釋三經中，初釋十二處經，言於無法密意說有無相者，意顯無法能自持無相，亦曾當有故，密意說之為有說之為法，其有法者體亦非實，彼說為持故亦名密意，以有有義有無義故俱名為法，俱名為有。言應非無間知者，謂知有之者不即知無故云也。

> In explaining the three sūtras, first, regarding the explanation of the sūtra on the twelve bases: the statement that ‘an intention speaks of non-existent things as having an existent mark’ intends to show that a non-existent thing can maintain its own mark of non-existence, and also because it once was or will be existent. Therefore, with intentional meaning it is spoken of as existent and spoken of as a thing (dharma). As for that which is an existent thing, its substance is also not real; because they say it holds \[its own mark\], it is likewise called an intentional meaning. Since there is the meaning of existence and the meaning of non-existence, both are called things (dharma), and both are called existent. The statement that ‘it would not be known without interruption’ means it is said because one who knows existence does not immediately know non-existence.  
> — English (machine translation) (machine translation)

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## Translations (1)

- [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1828~en-mt.2.209) — English, machine translation

## Linked texts (1)

- [瑜伽師地論略纂](https://indike.org/pramana/in.bauddha.taisho.1829.3.38) — Classical Chinese

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Source: [https://indike.org/pramana/in.bauddha.taisho.1828.2.209](https://indike.org/pramana/in.bauddha.taisho.1828.2.209) · Pramāṇa
