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# 肇論新疏 1.296

肇論新疏 1.296

- **Language:** Classical Chinese

### [1.296](https://indike.org/pramana/in.bauddha.taisho.1860.1.296)

初句收前四句，以前論不出有無故。次句反謂相反，猶云豈但是有無相反之說耶。後通有六句，出論中有無相反之相。前三句中若應有者，收前初三二句。即是有者，定應唯有。不應言無者，收前二四兩句，如何却言無耶？後三句中，若應無者，收前二四兩句。即是無者，定應唯無。不應言有者，收前初三兩句，如何却言有耶？已上辯、定相反。下顯緣法有無皆具，謂若有若無俱有其理，非相反也。

> The first sentence covers the preceding four sentences, because the previous treatise does not go beyond being and non-being. The next clause, "contradictory", means mutually opposing; it is like saying, "how could it merely be an assertion of mutual opposition between being and non-being?" The subsequent six sentences comprehensively set forth the character of the mutual opposition of being and non-being in the treatise. In the first three sentences, "if they ought to be" covers the first and third sentences above. "Then they are being" means that they definitely ought to be only being. "One ought not to speak of non-being" covers the second and fourth sentences above: how could one then conversely speak of non-being? In the latter three sentences, "if they ought to be non-being" covers the second and fourth sentences above. "Then they are non-being" means that they definitely ought to be only non-being. "One ought not to speak of being" covers the first and third sentences above: how could one then conversely speak of being? The above discriminates and determines the mutual opposition. Below, it reveals that conditioned phenomena are endowed with both being and non-being, meaning that whether \[regarded as\] being or \[regarded as\] non-being, both possess their principle and are not mutually opposed.  
> — English (machine translation) (machine translation)

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## Translations (1)

- [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1860~en-mt.1.296) — English, machine translation

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Source: [https://indike.org/pramana/in.bauddha.taisho.1860.1.296](https://indike.org/pramana/in.bauddha.taisho.1860.1.296) · Pramāṇa
