瑜伽論記 5.438

5.438

釋初頌中文分有四，初釋初總句，有非恒有無非恒無故，生與滅皆是無常，無常之言通總三世及別過去，蘊及取蘊皆名諸行意在取蘊者，蘊體通漏無漏，取蘊唯漏，今此義中意明取蘊故也。第二若過去生過去所得下，如次釋第一句無常第二句有生滅法，過去世已生滅名無常法，未來世當生可滅名有生滅法，現在世現生將滅故名有生滅法，三世諸行皆有生滅法。言皆過去故等者，已往諸法名皆過去，簡於現在名已謝滅，又簡未來名生已沒，第三若彼諸蘊在於未來下，釋第三句，若諸有情下釋第四句，苦因滅故當生解脫說之為樂，麁重息故現安樂住說之為樂，若依小乘釋此四句云諸行無常者立宗。有生滅法者是因，生必有滅者通外難。難云：過現有生滅可是無常未來唯生無滅，云何是無常，為通此難故云由生必滅故是無常。

The explanation of the first verse is divided into four parts. First, it explains the first general phrase: because existence is not eternally existent and non-existence is not eternally non-existent, both arising and ceasing are impermanent. The term "impermanent" applies generally across the three periods of time and specifically to the past. The aggregates and the grasping aggregates are both called "all conditioned phenomena," but the intention here rests on the grasping aggregates: the substance of aggregates extends to both tainted and taintless, whereas the grasping aggregates are solely tainted; in this meaning here, the intention is to elucidate the grasping aggregates. Second, from "If born in the past, acquired in the past..." downward, it explains in sequence the first line, "impermanent," and the second line, "they are dharmas of arising and ceasing": dharmas that have already arisen and ceased in the past are called "impermanent dharmas"; those that will arise and can cease in the future are called "dharmas that have arising and ceasing"; those that presently arise and are about to cease in the present are therefore called "dharmas that have arising and ceasing." All conditioned phenomena of the three periods of time are dharmas that have arising and ceasing. The phrase "because all have passed away, etc." refers to past dharmas being called "all have passed away"; setting aside the present, they are called "already ended and ceased"; further setting aside the future, they are called "having arisen, they have perished." Third, from "If those aggregates are in the future..." downward explains the third line. From "If sentient beings..." downward explains the fourth line. Because the causes of suffering have ceased, future liberation is called "bliss"; because coarse heaviness has been stilled, dwelling in present peace and bliss is called "bliss." If explaining these four lines according to the Hīnayāna: "All conditioned phenomena are impermanent" sets up the thesis; "They are dharmas of arising and ceasing" is the reason; "What has arisen must have cessation" resolves an objection from outside. The objection says: "That past and present have arising and ceasing can indeed mean they are impermanent; the future only arises and has no ceasing, so how is it impermanent?" To resolve this objection, it says: "Because what arises must cease, it is impermanent."