[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [瑜伽師地論略纂](https://indike.org/pramana/in.bauddha.taisho.1829) › 3.31 # 瑜伽師地論略纂 3.31 瑜伽師地論略纂 3.31 - **Language:** Classical Chinese ### [3.31](https://indike.org/pramana/in.bauddha.taisho.1829.3.31) 義難中，初敘七難，後牒別破。合有四薩婆多。《俱舍》第二十，頌曰「此中有四種，類相位待異，第三約作用，立世最為善。」法救說：世由類不同，法行世時，類別非體。如金作器，形別類同；如乳成酪，味捨色在。法從未來流至現世，現入過去，唯捨得類，非捨得體。　妙音說：世由相不同，法行世時，過去正與過去相合，而不名為離現未相；未來正與未來相合，而不名為離過現相；現世正與現在相合，而不名為離過去相。如染一妻，於餘姬媵不名離染。　世友說：世由位不同，法行世時，體同位別。如運一籌，置一名一，置百名百，置千名千。　覺天說：世由待不同，法行世時，前後相待，立名有異。如一女人，名母名女。　世親說言：此四說中，第一執同數論外道。第二執相離皆有三相故，如染妻時，現有貪起，餘但成就，何義為同？第四執一世應即有三世，如過去世前後剎那，應名去來及與現在；未來亦然，相待同故。由此第三最為善說。依法作用未有、正有、已有別故。今此七義，初來徵者難法救類異義；第四難有業，破世友位別作用師義；第六異相，破覺天相待師義；第四、第七有現在分，破妙音相異師義；餘三設遮，非本部計。破此四師，如《俱舍》說。〈決擇〉五十一敘為六計，文意大同。 > concerning the seven meanings: first it states the seven objections, and then restates them to refute them individually. Altogether there are four Sarvāstivādins. In the Kośa, fascicle 20, the verse says: "Herein there are four kinds: / Differences of mode (bhāva), characteristic (lakṣaṇa), state (avasthā), and relativity (anyathātva); / The third, based on function (kāritra), / Is the most excellent in establishing the temporal periods." Dharmatrāta says: "The periods differ by mode. When a dharma traverses the periods, its mode differs, not its substance. Just as when gold is made into a vessel, the shape differs but the material is the same; and as milk becomes curd, the taste is abandoned while the color remains. A dharma flows from the future into the present and from the present enters the past; it merely abandons and acquires modes, not abandoning or acquiring substance." Ghoṣaka says: "The periods differ by characteristic. When a dharma traverses the periods, the past is precisely conjoined with the past characteristic, yet is not called separated from the present and future characteristics; the future is precisely conjoined with the future characteristic, yet is not called separated from the past and present characteristics; the present is precisely conjoined with the present characteristic, yet is not called separated from the past characteristic. Just as being attached to one wife does not mean one is separated from lust toward other concubines." Vasumitra says: "The periods differ by state. When a dharma traverses the periods, the substance is the same but the states differ. Just as moving a single counting-stick, when placed at the ones place it is called one, at the hundreds place it is called a hundred, and at the thousands place it is called a thousand." Buddhadeva says: "The periods differ by relativity. When a dharma traverses the periods, it is relative to before and after that different designations are established. Just as a single woman is called a mother and called a daughter." Vasubandhu says: "Among these four explanations, the first assertion is identical to the non-Buddhist Sāṃkhya. The second asserts that in separation each has all three characteristics; just as when attached to a wife, lust is presently arisen, while toward the others it is merely possessed—what meaning makes them the same? The fourth asserts that a single period should contain all three periods; just as in the past period, prior and subsequent moments should be called past, future, and present; the same applies to the future, because the mutual relativity is the same. Therefore, the third is the most excellent explanation, because it differentiates based on a dharma's function being not yet arisen, presently arisen, or already ceased." Now, in these seven meanings: the first question about coming attacks Dharmatrāta's meaning of difference of mode; the fourth, objecting to activity (karman), refutes Vasumitra's position of the Master of Function who posits difference of state; the sixth, different characteristics, refutes Buddhadeva's position of the Master of Relativity; the fourth and seventh, having a present share, refute Ghoṣaka's meaning of difference of characteristic; the remaining three are hypothetical refutations and not the tenets of this school proper. The refutation of these four masters is as explained in the Kośa. Chapter 51 of the Viniścayasaṃgrahaṇī relates them as six assertions, the import of the text being largely the same. > — English (machine translation) (machine translation) - [Previous: 3.30](https://indike.org/pramana/in.bauddha.taisho.1829.3.30) - [Next: 3.32](https://indike.org/pramana/in.bauddha.taisho.1829.3.32) - [Up: 3](https://indike.org/pramana/in.bauddha.taisho.1829.3) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1829~en-mt.3.31) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1829.3.31](https://indike.org/pramana/in.bauddha.taisho.1829.3.31) · Pramāṇa