俱舍論記 4.216

4.216

「論曰至各有三得」者，三世分別門。過去法有過去得者，或是法前、或是法後、或是法俱。有現在、未來得者皆是法後。據世橫望雖皆法後，若據起用前後，未來亦有彼法前得。未來法有過去、現在得者，皆是法前。有未來得者，或是法前、或是法後、或是法俱。未來雖無前、後次第，約得類別、約容起用，說前、後也。現在法有過去得者唯法前，有未來得者唯法後。據世橫望雖唯法後，若據起用前後，未來亦有彼法前得，有現在得者唯法俱得。約容有義且作是說，其中差別後當更辨。若依《婆沙》一百五十八云「能得總有四種：一在彼法前、二在彼法後、三與彼法俱、四非彼法前後及俱。若所得法則有六種：一有所得法唯有俱得，如異熟生等。二有所得法唯有前得，如三類邊世俗智等，有說此等亦有俱得。三有所得法唯有俱得、後得，如別解脫戒等。四有所得法唯有俱得、前得，如道類忍等。五有所得法具有前、後、俱得、如所餘善、染污等。六有所得法不可說有前、後、俱得而有諸得，謂擇滅、非擇滅。必無有法唯有法後得者，現在前時必有得故。」解云：異熟生等，等餘無記。世俗智等，等相應法等。此智既畢竟不生，故無法俱、法後。有說：亦有俱得，應在第四類攝。別解脫戒等，等餘惡戒等。道類忍等，等相應法等。問：現在道類忍，如何得有法前得耶？解云：現在道類忍雖復唯有法俱得，未來道類忍亦有法前得。約忍種類說，故言有法前，以所得法據種類說故。又解：現在道類忍，今雖唯有法俱得。脫不現前，即有法前得。約容有說，言有法前。又解現道類忍，約世而言唯有法俱得而無法前得。由此現忍有未來法前得故，亦名有法前得。此未來得，約世橫望實在現忍後，而名法前得不名法後得者，以此得不起即已，起必在彼忍前，以能得得約容起用說前、後、俱也。由斯現忍亦有前得。

"The treatise says: [...] each have three possessions" is the section distinguishing the three times. A past dharma having a past possession is either prior to the dharma, after the dharma, or simultaneous with the dharma. Having present or future possessions are all after the dharma. Considered horizontally across the times, they are indeed all after the dharma; however, in terms of the sequence of the arising of functioning, the future also has possessions prior to that dharma. A future dharma having past or present possessions are all prior to the dharma. Having a future possession is either prior to the dharma, after the dharma, or simultaneous with the dharma. Although the future has no sequence of before and after, speaking of before and after is in terms of the distinction between types of possession and the admissibility of the arising of their functioning. A present dharma having a past possession is only prior to the dharma; having a future possession is only after the dharma. Considered horizontally across the times, it is indeed only after the dharma; however, in terms of the sequence of the arising of functioning, the future also has possessions prior to that dharma; having a present possession is only simultaneous with the dharma. This is stated provisionally in terms of what is admissible; the distinctions among them will be further explained later. According to the Mahāvibhāṣā, fascicle 158: "Possessors in general are of four kinds: 1. prior to that dharma; 2. after that dharma; 3. simultaneous with that dharma; 4. neither prior to, after, nor simultaneous with that dharma. As for the dharmas possessed, there are six kinds: 1. Some possessed dharmas have only simultaneous possession, such as those born of karmic maturation (vipākaja) and the like. 2. Some possessed dharmas have only prior possession, such as conventional cognition on the margin of the three categories (traidhātuka-pṛṣṭhalabdha-saṃvṛti-jñāna) and the like; some say these also have simultaneous possession. 3. Some possessed dharmas have only simultaneous possession and posterior possession, such as the prātimokṣa vows and the like. 4. Some possessed dharmas have only simultaneous possession and prior possession, such as the consecutive tolerance to phenomena regarding the path (mārga-dharma-jñāna-kṣānti) and the like. 5. Some possessed dharmas possess all of prior, posterior, and simultaneous possession, such as the remaining good and defiled [dharmas] and the like. 6. Some possessed dharmas cannot be said to have prior, posterior, or simultaneous possession, yet have possessions, namely, analytical cessation (pratisaṃkhyā-nirodha) and non-analytical cessation (apratisaṃkhyā-nirodha). There is never any dharma that has only posterior possession, because when it is present, it necessarily has possession." The explanation says: 'Born of karmic maturation and the like' includes the remaining indeterminate [dharmas]. 'Conventional cognition and the like' includes associated dharmas and the like. Since this cognition definitely never arises, it lacks simultaneous and posterior [possession]. Some say it also has simultaneous possession, which should be included under the fourth category. 'Prātimokṣa vows and the like' includes the remaining evil vows and the like. 'Consecutive tolerance to phenomena regarding the path and the like' includes associated dharmas and the like. Question: How can the present consecutive tolerance to phenomena regarding the path have prior possession? Explanation: Although the present consecutive tolerance to phenomena regarding the path has only simultaneous possession, the future consecutive tolerance to phenomena regarding the path also has prior possession. It is spoken of as having prior possession in terms of the category of tolerance, because the dharma possessed is spoken of in terms of its category. Another explanation: Although the present consecutive tolerance to phenomena regarding the path now has only simultaneous possession, if it were not to manifest, it would then have prior possession. It is said to have prior possession in terms of what is admissible. Another explanation: For the present consecutive tolerance to phenomena regarding the path, in terms of the times, it has only simultaneous possession and lacks prior possession. However, because this present tolerance has a future prior possession, it is also called having prior possession. This future possession, horizontally across the times, is actually after the present tolerance, yet it is called prior possession and not posterior possession because if this possession does not arise, that is all; but if it arises, it must arise before that tolerance. This is because possession as possessor is described as prior, posterior, or simultaneous in terms of the admissibility of the arising of its functioning. From this, the present tolerance also has prior possession.