俱舍論記 15.11

15.11

「從恒時者至蘊處界得」者，釋從恒時得。謂從三世蘊、處、界得故，名從恒時得。問：何故別解唯於現得，定、道二戒通過、未？解云？別解律儀依教受得，教意唯防現在，故唯現在發。定道二戒不依教受，隨心而生，故通三世發。又解：隨心轉戒其力是強，通防三世，故於三世蘊、處、界得。別解不爾，故唯於現得。又解：此戒俱心皆成三世，故心俱戒通於三世蘊、處、界得。別解不爾，故唯現得。故《正理》云「從恒時者，謂從過去、未來、現在蘊、處、界得，如與此戒為俱有心。」又解：謂戒俱心，能緣三世，故心俱戒由心勢力能防三世，戒與彼心俱有因故、其力是強故，通三世蘊、處、界得。別解不爾，唯防現在，唯現處得。又解：如戒俱心及心俱戒，皆斷三世，以說斷律儀斷欲惡戒及能起惑。以此明知戒斷三世，由心俱戒能斷三世，故亦通於三世法得。別解脫不爾，故唯現得，非能斷故。

"Arising from all times […] obtained from skandhas, āyatanas, and dhātus": this explains arising from all times. Because it is obtained from the skandhas, āyatanas, and dhātus of the three times, it is called arising from all times. Question: Why is pratimokṣa obtained only in the present, while the two disciplines of dhyāna and the path extend across the past and future? Explanation: The pratimokṣa discipline is received and obtained in reliance on teaching; the intention of the teaching is solely to guard against the present, so it arises solely in the present. The two disciplines of dhyāna and the path are not received in reliance on teaching; they arise in conformity with the mind, so their arising extends across the three times. Another explanation: The discipline that conforms to the mind is strong in power and guards comprehensively across the three times; therefore it is obtained from the skandhas, āyatanas, and dhātus of the three times. Pratimokṣa is not like this, and therefore is obtained only in the present. Another explanation: The mind concurrent with this discipline encompasses all three times; therefore the discipline concurrent with the mind extends to the skandhas, āyatanas, and dhātus of the three times. Pratimokṣa is not like this, so it is obtained only in the present. Thus the Nyāyānusāra states: "'Arising from all times' means obtained from past, future, and present skandhas, āyatanas, and dhātus, like the mind that is coexistent with this discipline." Another explanation: The mind concurrent with the discipline can take the three times as its object; therefore the discipline concurrent with the mind, through the power of the mind, can guard against the three times; because the discipline and that mind are coexistent causes (sahabhū-hetu) and its power is strong, it extends to the skandhas, āyatanas, and dhātus of the three times. Pratimokṣa is not like this: it guards only against the present and is obtained only from present loci. Another explanation: Just as the mind concurrent with the discipline and the discipline concurrent with the mind both sever the three times—because it is said that the discipline of abandoning severs the unwholesome discipline of desire and the defilements capable of giving rise to it—from this it is clearly known that the discipline severs the three times; because the discipline concurrent with the mind can sever the three times, it is also obtained universally from the dharmas of the three times. The pratimokṣa is not like this; therefore it is obtained only in the present, because it is incapable of severing.