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# 瑜伽論記 9.105

瑜伽論記 9.105

- **Language:** Classical Chinese

### [9.105](https://indike.org/pramana/in.bauddha.taisho.1828.9.105)

言非有者，謂如遍計假說諸色等自性為無事無相故。所依言說，說言假法者，此無事無相所依名言一切都無，所依無故諸計有色等此皆無所有，是名非有。如是若計有非有皆遍計所執，聖者除之名為中道。測師等解云：當知即是無二所顯者，以觀有無為真實相，此真實即是勝義諦，亦名無二亦名非淨非不淨，故莊嚴論第二卷真實品偈曰：

> Regarding "non-existent": it means that just as the nature of metaphorically designated forms and the like is conceptually grasped as devoid of fact and devoid of characteristic, the verbal expression that is the basis speaks of them as metaphorical phenomena; the names and words that are the basis for this lack of fact and lack of characteristic are completely non-existent; because their basis does not exist, all conceiving of existent forms and the like is entirely non-existent; this is called non-existent. In this way, if one conceives of either existence or non-existence, both are parikalpita; the noble ones eliminate them, which is called the middle path. Master Ce and others explain: Regarding "One should know that it is revealed by non-duality": by contemplating existence and non-existence as the mark of reality, this reality is precisely the ultimate truth; it is also called non-dual and also called neither pure nor impure. Therefore, the verse in the Chapter on Reality in the second fascicle of the Sūtrālaṃkāra says:  
> — English (machine translation) (machine translation)

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## Translations (1)

- [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1828~en-mt.9.105) — English, machine translation

## Linked texts (1)

- [瑜伽師地論略纂](https://indike.org/pramana/in.bauddha.taisho.1829.10.69) — Classical Chinese

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Source: [https://indike.org/pramana/in.bauddha.taisho.1828.9.105](https://indike.org/pramana/in.bauddha.taisho.1828.9.105) · Pramāṇa
