瑜伽論記 19.121

19.121

瑜伽文有二意說。一者、總就三世相續明斷不斷，故上論云非斷去來今，然說斷三世，所以者何，過去惑種已滅無法不斷，未來未有亦不可說斷，現在一念自然滅壞亦不可斷，此就三世惑性以求皆不可斷，即當十地非初非中後。然三世惑種因果相生恒縛行人不得解脫，由聖道起無起惑種，為因不成名斷過去，未來應生不生斷未來，聖道既生既惑種滅名斷現在，據如此理然說斷三世，即同十地前中後取故，此即總就三世明斷不斷。第二直就斷中明斷法用，若彼聖道生至現在，隨所應斷惑品麁細滅入過去，更不相續名為斷惑，解惑相違如明破暗不同時斷，依此分別有聖教故明可依據。

The Yogācāra text conveys two intentions in its exposition. First, it generally explains abandonment and non-abandonment with respect to the continuum of the three times. Therefore, the treatise above says: "It does not abandon the past, future, or present, yet it is spoken of as abandoning the three times." Why is this? Past seeds of defilement have already ceased, being non-existent, and thus are not abandoned; future ones do not yet exist, and thus cannot be said to be abandoned; and the single present moment naturally disintegrates and ceases of itself, and thus cannot be abandoned either. In this way, when sought in terms of the intrinsic nature of defilement in the three times, none can be abandoned; this corresponds to the Daśabhūmika's "neither the first, nor the middle, nor the last". However, the defilement seeds across the three times, generating one another as cause and effect, constantly bind the practitioner, preventing liberation. Because the arising of the noble path brings about non-arising, seeds of defilement fail to serve as causes, which is called abandoning the past; future ones that should have arisen do not arise, which abandons the future; and once the noble path has arisen, the seeds of defilement cease, which is called abandoning the present. In accordance with such a principle, it is nevertheless said to abandon the three times, which is the same as the Daśabhūmika's "accomplished by means of the first, middle, and last". This is the general explanation of abandonment and non-abandonment with respect to the three times. Second, it directly explains the operation of the dharma of abandonment within the act of abandoning itself. When that noble path arises and reaches the present, according to what should be abandoned, the coarse and subtle grades of defilement cease and enter the past, no longer continuing, which is called abandoning defilements. Liberation and defilement are mutually contrary, like light destroying darkness; they are not abandoned at the same time. Since there is noble scriptural teaching relying on this distinction, it can clearly be relied upon.