俱舍論疏 15.8

15.8

論「從恒時者至蘊處界得」，釋第五節。《正理論》云「從恒時者，謂從過去、現在、未來，蘊、處、界得，如與此戒為共有心（解云：既心緣三世，斷彼惡戒所得律儀亦於彼處發）。」太法師云：「理實而言，過去蘊、處、界自發過去定、道心俱戒；現在蘊、界、處自發現在定、道心俱戒；未來蘊、處、界自發未來定、道心俱戒。以戒從現在有情處得，故三世各別發；以定、道心通三世一時得，故戒亦三世一時得。故言從三世蘊、處、界得。故《正理論》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。』」法師此釋誤也。若如法師此釋，即是得恒時，非是恒時得，即與共有心別。如何論云「如俱有心」，又云「以戒現在有情處得故」。若爾，與別解律儀何別？

On the Śāstra's: "'From eternal time' means obtained from the skandhas, āyatanas, and dhātus [of the three times]", this explains the fifth section. The Nyāyānusāra says: "'From eternal time' means obtained from past, present, and future skandhas, āyatanas, and dhātus, just as it is for the mind that coexists with this discipline (Explanation: Since the mind takes the three times as its object, the discipline obtained by severing those bad precepts also arises in relation to those bases)." Master Tai says: "If we speak of how it truly is in principle, past skandhas, āyatanas, and dhātus themselves give rise to the past discipline that accompanies the mind of meditation or the path; present skandhas, dhātus, and āyatanas themselves give rise to the present discipline that accompanies the mind of meditation or the path; future skandhas, āyatanas, and dhātus themselves give rise to the future discipline that accompanies the mind of meditation or the path. Because discipline is obtained with respect to present sentient-being bases, they each arise separately in the three times; because the mind of meditation or the path pervades the three times and is obtained simultaneously, the discipline is also obtained simultaneously across the three times. Thus it is said to be obtained from the skandhas, āyatanas, and dhātus of the three times. Therefore the Nyāyānusāra says: ''From eternal time' means obtained from past, future, and present skandhas, āyatanas, and dhātus, just as with the mind that coexists with this discipline.'" This explanation by the Master is erroneous. If it were as the Master explains, then it would be 'obtaining eternal time', not 'eternally obtaining', which would be different from 'the coexistent mind'. Why then does the treatise say 'just as with the coexistent mind', and further say 'because discipline is obtained with respect to present sentient-being bases'? If so, how would it differ from the prātimokṣa-saṃvara?