瑜伽師地論略纂 12.147

12.147

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.