瑜伽師地論略纂 12.147

12.147

論云「謂依三世如其所應」下，出十種。如《地持》文不是，疏家別解之。今文足不具十法。十法，謂依三世，如其所應。隨於三世，有此計執，故隨所應。此十皆除遍計所執。第一、有計一切諸法本來是有，本來有生。今破言本來無生。經云無生。　第二、云一切諸法現在、未來有起。今破云無起無成。經同。　第三、云即前本來法爾有相。今云無相。經同。　第四、計云有自在六天等為因等故，未來有成。今云無成。經云無出。　第五、有計過去壞劫有壞。今破云無壞。經云無失。　第六、計撥真如非有。今破依第一義畢竟離言諸自性事是有。經云無盡。　第七、計云一切諸法體是實有。今破云言說造作像自性，由體相故，及因相故，都無所有，言但是因果，非是實有。經云無染。　第八、計云一切緣起雜染，在因時有染流轉，在果時有止息。今破云即由如是雜染體性，無流轉性，無止息性，以俱是虛幻，都無所有，故無流轉，無止息。經云自性無生。　第九、計云一切諸法由無智邪執為因，初、中、後時一切時皆是雜染。今破云依此無智邪執為因，於彼離言諸有體事，初、中、後位一切分染平等性，言由真如理故，其染皆平等。經云數善無思。　第十、有計唯無漏智能除諸惑。今破云依於真如，無倒證入無有分別平等性故，能除雜染，言依緣真如，生無漏智，無分別故，能除諸惑，非唯依智也。經云作業無生。此皆法師云。遠法師云：謂於三世者，此第八地以前，七地為過去，當地名現在，餘後二地名未來。此世初四當配三世。其義云何？於過去有初二，謂無生、無起；現在無相；未來無成。過去分為二：初地名生，二地至七地名起。言無生，謂無初地淨法生；無起者，無二地已去起，起即起化。此二謂除過去計。言無相者，執當八地有無生法忍相，今除此執相，言無相也，即現在也。言無成者，謂無九地已去乃至成佛菩提，有此成菩提執，今併除之。以舊論但有此四，無次三種，有後三種。總此十中，大判相從為四，初七名事無生，次一是自性無生，次一是數差無生，後一是作業無生。此皆如經，勘之。

The treatise says: "Relying on the three periods of time as appropriate..." and below sets forth the ten kinds. It is not like the text of the Bodhisattvabhūmi-sūtra; commentators have interpreted it differently. The present text does not fully contain the ten dharmas. The ten dharmas mean: relying on the three periods of time as appropriate. In accordance with the three periods of time, these conceptual attachments exist, so it is as appropriate. All ten eliminate parikalpita-svabhāva. First, some grasp that all phenomena originally exist and are originally arisen. Now it refutes this, saying that originally there is no arising. The sūtra says "unborn." Second, it is said that all phenomena arise in the present and the future. Now it refutes this, saying there is no arising and no formation. The sūtra is the same. Third, it is said that just this original dharmatā possesses signs. Now it says signless. The sūtra is the same. Fourth, it is grasped that because of the causes such as Īśvara and the six [desire] heavens, there is formation in the future. Now it says no formation. The sūtra says "no emergence." Fifth, some grasp that in the past kalpa of destruction there is destruction. Now it refutes this, saying no destruction. The sūtra says "no loss." Sixth, some grasp and repudiate suchness as non-existent. Now it refutes this: relying on the ultimate truth, all ineffable intrinsic entities are existent. The sūtra says "inexhaustible." Seventh, some grasp that the substance of all phenomena is genuinely real. Now it refutes this: the intrinsic nature of images constructed through verbal expression, by virtue of marks of substance and marks of cause, is entirely non-existent; it is said that it is merely cause and effect, not genuinely real. The sūtra says "untainted." Eighth, some grasp that all dependent origination and defilement involves the circulation of defilement at the time of the cause, and cessation at the time of the fruit. Now it refutes this: by virtue of just such intrinsic natures of defilement, there is neither the nature of circulation nor the nature of cessation; because both are illusory and entirely non-existent, there is neither circulation nor cessation. The sūtra says "svabhāva-unborn." Ninth, some grasp that with the causes of absence of wisdom and wrong grasping, all phenomena at all times—initial, middle, and final—are defiled. Now it refutes this: taking this absence of wisdom and wrong grasping as cause, in those ineffable substantive entities, all portions of defilement in the initial, middle, and final states are equal in nature; it says that because of the principle of suchness, their defilements are all equal. The sūtra says "number, wholesome, thoughtless." Tenth, some grasp that only uncontaminated wisdom can eliminate all afflictions. Now it refutes this: because one enters without error into the equality without conceptualization relying on suchness, one can eliminate defilements; it says that relying on the condition of suchness, uncontaminated wisdom is produced, and because it is non-conceptual, it can eliminate afflictions, not relying on wisdom alone. The sūtra says "karmic action unborn." These are all what the Dharma Master said. Dharma Master Huiyuan says: "Relying on the three periods of time" means that before this eighth bhūmi, the seven bhūmis are the past, the current bhūmi is called the present, and the remaining two later bhūmis are called the future. The first four of these times should be matched to the three periods of time. What does this mean? In the past there are the first two: non-arising and non-origination; in the present there is signlessness; in the future there is non-formation. The past is divided into two: the first bhūmi is called arising, and from the second to the seventh bhūmi is called origination. "Non-arising" means there is no arising of pure dharmas of the first bhūmi; "non-origination" means there is no origination from the second bhūmi onward, origination being the arising of transformations. These two eliminate past grasps. "Signless" means grasping that the current eighth bhūmi has the mark of the tolerance of the non-arising of phenomena; now this grasp of marks is eliminated, saying "signless," which is the present. "Non-formation" means that there is no attaining the bodhi of Buddhahood from the ninth bhūmi onward; having this grasp of attaining bodhi is now eliminated entirely. Because the old treatise only had these four, lacking the next three, but having the last three. In all, among these ten, roughly categorizing them together into four: the first seven are called non-arising of things; the next one is non-arising of intrinsic nature; the next one is non-arising of numerical difference; the last one is non-arising of karmic action. All these are as in the sūtra; examine them.