瑜伽師地論略纂 13.53

13.53

三世中，前〈本地〉第三卷已解。有三種三世：一、神通三世；二、唯識三世；三、法相三世。法相三世者，且如於現在種子有當曾等義，說三世法，即前第三於種子建立。此同現行，然種子恒故，說非現行。下第二卷云：現在有三相：一、是過去果相；二者、未來因相；三、現在自相。法相三世即是。　唯識三世者，先識上有曾當境等故。如凡夫等，緣過未境，此境當心現，以識上妄有功能影像相生，與識無別種，似三世法生，此實現在法託曾緣種子、當緣種子而生此影像。此由唯識，妄故名唯識。故前第三〈本地〉若任運散亂意識，名緣現在境，以境恒現在故。　問：心不孤起，託本質境而生。此若緣過未，無境而生，既識無本質者，境如何生？如極微、虛空等，以教為本質，如前以種子為本質。又如兔角緣，以何為本質？此皆尋名，名本質故影生，故唯識也。此兔角等不生者，由現在無生因，若如過去，既非兔角果，故兔角不同過未。　神通三世者，此即禪定他心通。若凡夫及聖緣過未為境，以智有功能，似若于時現。若智有強弱，緣境有寬狹。此與前別。或前是執心，非量境；若不執心，比度而知。或以現過曾見，比未來當此事生；或以現在為比，比曾有此事，比量而知。若神通及禪定，此皆證解，雖心上功能，而生證定，故與前別。如〈本地〉第三卷抄會。

Regarding the three times, they were already explained in Fascicle 3 of the earlier Maulī Bhūmi. There are three kinds of three times: first, the three times of supernormal power; second, the three times of consciousness-only; third, the three times of the characteristics of dharmas. As for the three times of the characteristics of dharmas: for example, with regard to present seeds having the senses of what will be and what has been, one speaks of dharmas of the three times; this is the establishment on seeds in the earlier Fascicle 3. This is identical to actual manifestations, but because seeds are constant, they are said not to be actual manifestations. Below in Fascicle 2 it says: the present has three characteristics: first, the characteristic of being a past result; second, the characteristic of being a future cause; third, the present's own characteristic. This is the three times of the characteristics of dharmas. As for the three times of consciousness-only: because consciousness earlier possessed objects of what has been and what will be, etc. Just as when ordinary beings and the like take past and future objects as conditions, these objects appear before the mind; because delusive functional reflective images arise upon consciousness, having no different seed from consciousness and arising resembling dharmas of the three times, this is in fact a present dharma that, relying on seeds of past conditions and seeds of future conditions, causes this reflective image to arise. This is due to consciousness-only, and because it is delusive, it is called consciousness-only. Therefore, in the earlier Fascicle 3 of the Maulī Bhūmi, if it is a spontaneous, scattered mental consciousness, it is called taking a present object as condition, because the object is constantly present. Question: The mind does not arise in isolation; it arises by relying on an original archetype object. If it takes the past and future as conditions and arises without an object—since consciousness lacks an original archetype, how does the object arise? Answer: Just as subtle atoms, empty space, and the like take the teachings as their original archetype, and as stated previously, they take seeds as their original archetype. Furthermore, when taking rabbit horns as condition, what is taken as the original archetype? These all pursue designations; since the designation is the original archetype, the reflective image arises, and thus it is consciousness-only. The reason rabbit horns and the like do not arise is that they lack a cause of arising in the present; if [they were] like the past, since it is not the result of a rabbit horn, rabbit horns are not like the past and future. As for the three times of supernormal power: this is the knowledge of others' minds in dhyāna. When ordinary beings and noble ones take the past and future as objects, because their wisdom possesses function, it appears as though present at that time. Depending on whether wisdom is strong or weak, the conditioned object is broad or narrow. This is distinct from the previous one. Alternatively, the previous one is an attached mind, not a valid cognition of the object; if it is an unattached mind, it knows through inference. Or, through what was seen in the present and past, one infers that this event will arise in the future; or using the present as an inference, one infers that this event existed in the past, knowing it through inferential valid cognition. As for supernormal powers and dhyāna, these are both realized understanding; although they are functions upon the mind, they give rise to realized samādhi, and are therefore distinct from the previous one. This is as harmonized in the notes to Fascicle 3 of the Maulī Bhūmi.