瑜伽師地論略纂 7.66

7.66

第十四段「諸行無常」下，有四十四頌釋論議中，分為二十七段。辨揚深理，故名論議。釋初頌中，文有四：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。　第二、「若過去生，過去所得」下，如次釋第一無常、第二句有生滅法。過去世已生滅，名無常法；未來世當生可滅，名有生法；現在世現生將滅故，名有滅法。三世諸行，皆有滅法。　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。

In the fourteenth section, from "All conditioned phenomena are impermanent" onward, there are forty-four verses explaining the upadeśa, divided into twenty-seven sections. Because it discriminates and elucidates profound principles, it is called upadeśa. In explaining the first verse, the text has four parts: first, explaining the first general line: existence is not eternal existence, and non-existence is not eternal non-existence; therefore both arising and ceasing are impermanent. The phrase "impermanent" applies generally to the three times and specifically to the past. Second, from "If born in the past and acquired in the past" onward, it explains in due order the first [phrase] "impermanence" and the second line "are phenomena subject to arising and ceasing." Having already arisen and ceased in the past time is called an impermanent phenomenon; what will arise and can cease in the future time is called a phenomenon possessing arising; because in the present time it is currently arising and about to cease, it is called a phenomenon possessing ceasing. The conditioned phenomena of the three times all possess the quality of ceasing. Third, from "If those aggregates exist in the future" onward, it explains the third line. From "If sentient beings" onward, it explains the fourth line. Because the causes of suffering are extinguished, liberation in future births is spoken of as bliss; because coarseness (dauṣṭhulya) is calmed, dwelling in present peace and bliss is spoken of as bliss.