[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) › [瑜伽師地論略纂](https://indike.org/pramana/in.bauddha.taisho.1829) › 3.25 # 瑜伽師地論略纂 3.25 瑜伽師地論略纂 3.25 - **Language:** Classical Chinese ### [3.25](https://indike.org/pramana/in.bauddha.taisho.1829.3.25) 三世論中，文亦有四：一、敘宗；二、徵詰；三、敘執；四、破之。敘執中，初敘外道、後敘小乘。外宗量云：去來實有，世所攝故，猶如現在。　內道教中，一切有者，即十二處。彼宗意言：此十二處，實相是有，意緣三世十二法處，故去來有。廣如《俱舍》第二十卷及五十二初釋此經義。 > In the treatise on the three times, the text also has four parts: first, stating the doctrine; second, cross-examining; third, stating their tenets; fourth, refuting them. In stating their tenets, it first states those of the non-Buddhists and then states those of the Hīnayāna. The inference of the external school is: "Past and future are substantially existent; because they are subsumed under the temporal periods; just like the present." In the teachings of the inner school, the "all-existent" refers to the twelve āyatanas. The intention of their school is to say: "These twelve āyatanas exist in their real characteristics; the mental consciousness takes the twelve dharma-āyatanas of the three times as objects; therefore, past and future exist." This is broadly explained as in the twentieth fascicle of the Kośa and at the beginning of the fifty-second fascicle in expounding the meaning of this sūtra. > — English (machine translation) (machine translation) - [Previous: 3.24](https://indike.org/pramana/in.bauddha.taisho.1829.3.24) - [Next: 3.26](https://indike.org/pramana/in.bauddha.taisho.1829.3.26) - [Up: 3](https://indike.org/pramana/in.bauddha.taisho.1829.3) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1829~en-mt.3.25) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1829.3.25](https://indike.org/pramana/in.bauddha.taisho.1829.3.25) · Pramāṇa