瑜伽論記 13.363

13.363

答：由能執持諸五識身所不行義，故佛世尊假說名法等者，答意，若有體法唯在現在，體是有故名真實法，若過去未來體非實有。然能持自無體令五識不行令意識轉，假說名法此豈是法，故令法處攝，前引經中但有法量而無處字，假說無為法，非謂法故便法處攝而言遂有體。應立量云：如我所言過未無法亦應名法，有所持故，如現在法，應成意緣過未等無體，無體之法意識應緣，以是法故，如有體法。梵語陀羅，唐名持義，梵語達磨，亦是持義，能持故名法。

"Answer: Because it can hold fast to an object not within the scope of the five consciousnesses, the Buddha, the World-Honoured One, conventionally called it a dharma, etc.": The intent of the answer is: if a phenomenon has real substance, it exists only in the present, and because its substance exists, it is called a real dharma. Past and future lack real substance. However, because it can maintain its own lack of substance so that the five consciousnesses do not operate upon it while causing the mental consciousness to turn, it is conventionally designated a dharma; how could this be an [actual] dharma? Hence it is subsumed under the dharma base (dharmāyatana). In the sūtra cited previously, there is only the term "dharma" and not the word "base" (āyatana); non-existence is conventionally designated as a dharma, but it is not that because it is a dharma it is subsumed under the dharma base and consequently has real substance. A formal inference should be established: 'The non-existent past and future phenomena of which I speak should also be called dharmas; because they possess something held fast; just like present dharmas.' This establishes that the mind takes past and future as object though they lack substance; a phenomenon lacking substance should be taken as an object by the mental consciousness; because it is a dharma; just like a phenomenon possessing substance. The Sanskrit word dhāra signifies 'to hold' in Chinese; the Sanskrit word dharma also signifies 'holding'; because it can hold, it is called a dharma.