瑜伽論記 12.131

12.131

解中有十一：初明入一切法第一義智成滿得入。案地經說：一、入一切法本來無生；二、無成；三、無相；四、無出；五、不共；六、無盡；七、不行；八、非有有性；九、初中後平等；十、真如無分別入一切智智。論釋彼忍於四種無生中應知：一、事無生；二、自性無生；三、數差別無生；四、作業差別無生。初七句是事無生，後三如次配後三無生也。如遠師等釋云：一切法無生有十句，解此無生之智名入智也。今更言一切法第一義，謂除二執所顯真如，今明除二執及所顯真如名入一切法第一義智。謂依三世，如其所應下出十種。景云：此與十地文非無少異，大意相似。基云：如地持文，可是疏家別解之。今文之不具十法，十法謂依三世如其所應，隨於三世有此計執故隨所應，此十皆除遍計所執，本來無生等十句如次配。地經釋言。遠師云：謂於三世者，此第八地以前七地為過去，當地名現在，餘後二地名未來，此中初四當配三世，其義云何？於過去有初二謂無生無起，現在無相，未來無成，過去分為二，初地名生，二地至七地名起。

Within the explanation, there are eleven parts: first, explaining that the wisdom entering the ultimate truth of all dharmas is perfected and entry is attained. According to the Daśabhūmika Sūtra: first, entering all dharmas as fundamentally non-arising; second, non-produced; third, signless; fourth, non-emerging; fifth, non-shared; sixth, non-exhausting; seventh, non-operating; eighth, having a non-existent nature; ninth, equal in beginning, middle, and end; tenth, non-conceptually entering the knowledge of all knowledges through tathatā. The commentary explains that this forbearance should be understood among four kinds of non-arising: first, non-arising of events; second, non-arising of intrinsic nature; third, non-arising of numerical distinction; fourth, non-arising of functional distinction. The first seven phrases are the non-arising of events; the latter three are matched in turn to the latter three kinds of non-arising. As Master Yuan and others explain: 'The non-arising of all dharmas has ten phrases; the wisdom that understands this non-arising is called the entering wisdom.' Now it further speaks of 'the ultimate truth of all dharmas,' which refers to the tathatā revealed by eliminating the two grasps; here, explaining the elimination of the two grasps and the tathatā revealed is called 'the wisdom entering the ultimate truth of all dharmas.' Below, under 'meaning, based on the three times, as is appropriate,' he sets forth the ten kinds. Jing says: 'This is not without slight differences from the text of the Daśabhūmika, but the general meaning is similar.' Ji says: 'As in the text of the Bodhisattvabhūmi, it may be an independent explanation by the commentator. The present text does not fully list the ten dharmas; the ten dharmas mean: based on the three times as is appropriate, following whatever grasping there is in the three times, so it is as is appropriate. These ten all eliminate parikalpita, and the ten phrases such as fundamentally non-arising are matched in turn.' The Daśabhūmika Sūtra explains it. Master Yuan says: 'Regarding "based on the three times," this eighth stage takes the preceding seven stages as the past, the present stage as the present, and the remaining two subsequent stages as the future. Herein, the first four correspond to the three times. What does this mean? For the past, there are the first two, namely non-arising and non-originating; for the present, signless; for the future, non-produced. The past is divided into two: the first stage is called arising, and the second stage up to the seventh stage is called originating; originating means initiating activity. These two mean eliminating conceptual attachments to the past.