瑜伽論記 15.296

15.296

時中，西方三說：一、攝論云：種果俱者，此據有俱非是並俱故，金剛心時雖無其因而有本識，故圓鏡智爾時未生。第二句有五種者，於胎內前四時未生眼根，及此異生性無色界者，總是第二句也。第五時中及出胎外，雖得眼根，被他打壞，故云或生已失，或從本來不得眼根，或復生已滅入過去即無眼體名無間滅，俱無者，羅漢失眼，或本來不生眼，或彼羅漢生無色界，或從三界身入無餘，身界無先來不生身餘隨所應者，身根在下二界，亦無未生時，亦無或生已失，但有無間滅入過去。若作四句，應云身非身界，謂阿羅漢最後身及學人從下二界命終生無色界最後捨身，有身界非身，謂下二界身根無間滅入過去，及異生生無色界，餘二句可知。於四外界隨應具說者，若下界四塵恒有，若在色界無香味，色觸恒有，四句可知。有色界，謂羅漢最後色，及學人從下二界命終生無色時最後所捨色，有色界非色，謂胎內前四時中四根相對也及無色凡夫，餘二句可知。香味觸三例爾，或有論文或復此眼無間必滅。

Regarding time, there are three explanations in the West. First, the Mahāyānasaṃgraha says: "Both seed and fruit exist together." This is based on the fact that existence is simultaneous, not that they run side by side; thus, at the diamond-like mind, although its cause is absent, the root consciousness exists, and so the mirror-like wisdom is not yet arisen at that time. Regarding "the second clause has five types": those in the womb during the first four periods who have not yet generated the eye faculty, and those ordinary beings of the formless realm, all belong to the second clause. In the fifth period and upon exiting the womb, although they obtain the eye faculty, it is damaged and destroyed by others; hence it says "or having arisen it is lost"; or "from the beginning they have not obtained the eye faculty"; or again "having arisen it ceases and passes into the past," meaning there is no eye-entity, which is termed "immediate cessation." Regarding "both are absent": an arhat loses their eyes, or originally never generated eyes, or that arhat is born into the formless realm, or enters into [nirvāṇa] without remainder from a body of the three realms. Regarding "the body realm has no 'originally not generated body,' the rest are as applicable": the body faculty exists in the lower two realms; it has neither a "not yet arisen" time nor a "having arisen it is lost"; there is only "immediate cessation passing into the past." If one constructs a fourfold proposition, one should say: there is body and not the body realm, namely, an arhat's final body, and a learner's finally abandoned body when dying in the lower two realms to be born in the formless realm; there is the body realm and not the body, namely, the body faculty of the lower two realms that immediately ceases and passes into the past, and ordinary beings born into the formless realm; the other two clauses can be understood accordingly. Regarding "in the four external realms, explain fully as applicable": in the lower realm the four sense-data are always present; in the form realm there are no scents or tastes, but form and tangibles are always present; the four clauses can be understood. There is the form realm, namely, an arhat's final form, and the finally abandoned form when a learner dies in the lower two realms to be born in the formless realm; there is the form realm and not form, namely, the correspondence of the four faculties during the first four periods in the womb, and ordinary beings of the formless realm; the other two clauses can be understood. Scent, taste, and tangibles are analogous to this. In some treatises it also says: "Or again, this eye immediately must cease."