成唯識論述記 3.649

3.649

述曰：此結勸學，即第十文。有因故非常，有果故非斷，故離二邊，契會中道，勸諸智者應順修學，此答於前生滅分位法也。中道者，無漏真智之異名也；以理合智，故名契道，如下自解。此性離言，假說曾、當名為因果，非謂實有，此即無有二邊之過，除遍計所執，說依他性有故。言非因、非不因等，因此總敘大乘真義，法唯現在，識變有三世，諸義不同，如《瑜伽論》五十一卷、六十九卷、《顯揚》第十、《對法》第三、《中邊》第一皆說三世依種子立，約曾、當義說其世也。六十六卷、《對法》第四及第十三、《薩遮尼乾子經》皆說有六通三乘差別，宿命智緣過去，生死智緣未來，他心、漏盡緣現在，三世等雖非種子，亦有三世。今於此中，復約識變曾、當因果，以說去、來。

The Commentary states: This concludes with an exhortation to train, which is the tenth passage. Because there is a cause, it is not eternal; because there is an effect, it is not annihilated; thus, departing from the two extremes, it accords with the Middle Way, exhorting the wise to cultivate and train in accordance with this. This answers the previous [debate on] the status of arising and ceasing dharmas. The "Middle Way" is another name for uncontaminated true wisdom; through principle uniting with wisdom, it is called "according with the Way", as will be explained below. This nature is ineffable; one conventionally speaks of past and future, designating them as cause and effect, not that they are substantially real. This is free from the faults of the two extremes, eliminating what is conceptually imagined, because it explains the existence of the dependent nature. Stating "neither cause nor non-cause", and so on, by this means provides a general account of the true meaning of the Mahāyāna: dharmas are solely present; consciousness transforms having three time periods. The various doctrines differ: for instance, the Yogācārabhūmi fascicles 51 and 69, the Prakaraṇāryavācā fascicle 10, the Abhidharmasamuccaya fascicle 3, and the Madhyāntavibhāga fascicle 1 all state that the three periods of time are established based on seeds, speaking of their time periods with reference to the senses of having occurred and yet to occur. Fascicle 66, the Abhidharmasamuccaya fascicles 4 and 13, and the Satyaka-nirgrantha-sūtra all state that there are the distinctions of the six supernormal knowledges and the three vehicles: the knowledge of past lives cognizes the past, the knowledge of birth and death cognizes the future, while the knowledge of others' minds and of the destruction of contaminants cognize the present; although the three periods of time and so on are not seeds, there are also three periods of time. Now, here, past and future are spoken of further in terms of consciousness transforming past and future causes and effects.