瑜伽師地論略纂 7.11

7.11

第三、合釋五種有無性中分二：初總標、後別釋。　「第四是不二相」等者，生老等相，名差別相；與所依法無別體故，名不二相。雖分位假，六相有故。　「事相」等者，即前六種言論中眾共施設言論也。　「如來滅後若有若無等，不可宣說」者，諸外道計此解脫神我名曰如來，有三身別，若有若無，即不可說事。又前依體無，此依體妙，故名甚深。　五種無性，飜五有性，如應當知。

Third, in the combined explanation of the five kinds of existence and non-existence, there are two parts: first, a general presentation; second, specific explanations. "The fourth is the non-dual characteristic", etc.: characteristics such as birth and aging are called distinctive characteristics; because they have no separate substance from the phenomena upon which they depend, they are called non-dual characteristics. Although they are positional designations, they exist as the six characteristics. "Characteristic of an entity", etc.: this refers to the conventional designations established by collective agreement among the six kinds of discourse mentioned above. "Whether the Tathāgata exists after passing away, or does not exist, etc., is inexpressible": all non-Buddhists conceptualize this liberated ātman/puruṣa and call it a 'Tathāgata', having the distinction of three bodies; whether it exists or does not exist is an inexpressible matter. Furthermore, the former is based on the absence of substance, whereas this is based on the wondrousness of substance; hence it is called profound. The five kinds of non-existence are the reverse of the five kinds of existence, as should be understood accordingly.