瑜伽論記 3.110

3.110

第三義中，案對法及緣起經，各十一義釋此云：一、離有情義者，對法云：無自然我故，已上論文此破勝論犢子部等我為作者離彼有情故；二、無常義者，以非恒故，此破數論自性常住為萬物本，為緣成物故顯無常，亦破大眾部化地部等十二緣生是無為法；三、暫住義者，生時過已無暫住故，對法論名有剎那義，此破正量部色命根等，諸緣生法一期四相非剎那故；四、依他起義者，託眾緣故，此破自然外道法自然有非假因生，故依他起；五、離作用義者，眾緣作用空故，此破薩婆多有實作用為緣生體，今顯功能無作用故；六、因果相續不斷義者，因剎那滅果剎那生，時分等故因果相續，此破斷見外道因果不續，亦遮經部師無去來世，異熟因果仍不同時，果因斷故；七、因果相似轉義者，不從一切一切生故因果相似，此破害為正法者計殺羊等為因後生天上，即諸善果以不善為因，因果不相似故，今顯善因得善異熟惡因得惡異熟因果相似；八、自業所作義者，於餘相續不受果故，自業自受，此破無因果非是業起諸空見論，亦破他作我受果義，謂諸不平等因論計，對法、緣起經皆自廣釋，恐繫不述。為顯因緣所攝染污清淨義者，下第十云：十二支中四唯雜染餘通清淨，其四雜染發潤善果清淨眷屬亦名清淨，意顯愛道緣生品名清淨，非愛道緣生品名染污，顯此因緣染淨緣生故立緣起，此辨說緣起之意故，因釋義破他宗中顯自理意。有釋：於上所辨體三相中，前二流轉顯示雜染，後一還滅顯示清淨。

Regarding the third meaning: checking the Abhidharma and the Pratītyasamutpādasūtra, each explains this with eleven meanings: First, the meaning of being devoid of a sentient being: the Abhidharma states that because there is no natural self, [the previous text of the treatise] refutes the Vaiśeṣikas, the Vātsīputrīyas, and others who posit a self as an agent, because it is devoid of such a sentient being. Second, the meaning of impermanence: because it is not eternal; this refutes the Sāṃkhya view that the primordial nature (prakṛti) is permanently abiding and the root of all things, showing impermanence because things are formed with conditions as causes; it also refutes the view of the Mahāsāṃghikas, Mahīśāsakas, and others that the twelvefold dependent origination is an unconditioned phenomenon. Third, the meaning of temporary abiding: because once the moment of arising passes, there is no temporary abiding; in the Abhidharma treatise this is called the meaning of having momentariness; this refutes the view of the Sammatīyas that material form, the life-faculty, and other dependently arisen phenomena have four phases across a single lifetime and are not momentary. Fourth, the meaning of dependent arising (paratantra): because it relies on manifold conditions; this refutes the naturalists (svabhāvavādins) among non-Buddhists who hold that things exist naturally and are not produced by artificial causes, hence [phenomena] are dependently arisen. Fifth, the meaning of being devoid of activity: because the activity of manifold conditions is empty; this refutes the Sarvāstivādins' view that real activity is the essence of dependent origination, by showing here that there is causal capacity but no active agent. Sixth, the meaning of the uninterrupted succession of cause and effect: the cause ceases in a moment and the effect arises in a moment; because their time-divisions are equal, cause and effect succeed one another; this refutes the non-Buddhists with nihilistic views who hold that cause and effect do not succeed each other, and it also excludes the Sautrāntika view that there are no past and future times, where the cause and effect of vipāka are still not simultaneous, because the effect and cause would be disconnected. Seventh, the meaning of cause and effect evolving with mutual resemblance: because not everything arises from everything, cause and effect are similar; this refutes those who consider harming to be the true Dharma, who posit that slaughtering sheep and the like is the cause of being born in heaven later—which would mean wholesome fruits have unwholesome causes, and thus cause and effect would not be similar; now it is shown that wholesome causes yield wholesome vipāka and unwholesome causes yield unwholesome vipāka, so cause and effect are similar. Eighth, the meaning of being created by one's own karma: because one does not receive the fruit in another continuum, one receives oneself what is done by one's own karma; this refutes the various theories of nihilistic view which hold that there is no cause and effect and that it is not karma that arises; it also refutes the meaning that another acts and I receive the fruit, which refers to the theories positing an unequal cause. The Abhidharma and the Pratītyasamutpādasūtra both explain these in detail themselves; fearing verbosity, I do not state them here. To reveal the meaning of defilement and purification subsumed under causes and conditions: the tenth fascicle below states that among the twelve branches, four are solely defiled and the remainder encompass purification; those four defilements that initiate and moisten wholesome fruits and the purificatory retinue are also named purificatory; the intention is to reveal that the class of dependent origination belonging to the path of love is called purification, and the class of dependent origination not belonging to the path of love is called defilement; to reveal that these causes and conditions are dependently arisen through defilement and purification, dependent origination is established; this explains the intention behind speaking of dependent origination; hence in explaining the meanings and refuting other traditions, the intention of our own principle is revealed. Some explain: among the three marks of the essence discussed above, the first two of transmigration reveal defilement, while the latter one of cessation reveals purification.