成唯識論述記 9.263

9.263

述曰：下廣有七，唯苦四行各具三性：一、無性無常：以體性常無，即初性也。舊《中邊》云「無有物」，新同此。實非無常，假名無常行，觀此性故實是初性，假名為諦。二、起盡無常：中觀生滅法為無常。三、垢淨無常：實是後性，假名為諦，故《中邊》云：有、無垢為義，此約詮分位為垢、淨，假名無常行，無常行實不緣之。又依一切無常為語，非苦下行。此三性如次，《中邊》論同。《顯揚》十四無常有六，或八。六者：一、無性無常；二、無失壞無常；三、轉異無常，乃至六當有無常。八種者，謂剎那、相續、病、老、死、心、器、受用。初二，遍一切法，次三在內色。心唯在名，器、受用在外色，彼並約三界分別等。然說六無常三性攝者，「無性無常」當知遍計所執相攝，餘無常依他起攝。圓成實性無無常義，何故此論等言三性俱有無常？垢、淨名轉變，在圓成實，彼論轉異是依他起，非圓成實。會云：據實無常有二義：一、有生滅體之無常；二、無他常故名無常。此唯在二性，圓成實性二種俱無，《顯揚》據此故言「一性無無常」。此論、《中邊》約詮為論，圓成實性亦名無常，體是常法，非無非有，為但約詮為論故也。又此中垢、淨約詮談旨，彼論轉異談詮之體故。二論所說義各不同，非相違也。又彼說十五種無常等，如彼廣解。

The Commentary states: The detailed explanation below has seven parts. Only under suffering do the four mental modes each possess the three natures: First, the impermanence of non-existence: because its substantial nature is permanently non-existent, it is the first nature. The older Madhyāntavibhāga calls it 'having no real entity'; the new translation is identical to this. It is not actually impermanent, but is nominally designated as the mental mode of impermanence; because one contemplates this nature, in reality it is the first nature, and is nominally designated as a truth. Second, the impermanence of arising and perishing: wherein one contemplates arising and ceasing dharmas as impermanent. Third, the impermanence of defilement and purification: in reality it is the latter nature, nominally designated as a truth. Therefore the Madhyāntavibhāga states that its meaning consists in being with or without defilement. This refers to defilement and purification in terms of discursive states, nominally designated as the mental mode of impermanence, though the mental mode of impermanence does not actually take it as an object. Furthermore, this is stated in terms of all impermanence in general, not strictly the mental mode under suffering. These three natures correspond in order, just as in the Madhyāntavibhāga. In Fascicle 14 of the Prakaraṇāryavācā, there are six or eight kinds of impermanence. The six are: first, the impermanence of non-existence; second, the impermanence of non-destruction; third, the impermanence of alteration; up to the sixth, the impermanence of future existence. The eight kinds are: momentary, continuous, sickness, old age, death, mind, receptacle world, and enjoyment. The first two pervade all dharmas; the next three reside in internal form; mind resides solely in name; receptacle world and enjoyment reside in external form; these are all distinguished according to the three realms. However, when it says that the six impermanences are subsumed under the three natures, one should know that 'impermanence of non-existence' is subsumed under the mark of the imagined, while the remaining impermanences are subsumed under the other-dependent. The thoroughly established nature has no sense of impermanence. Why, then, do this treatise and others say that all three natures possess impermanence? Defilement and purification are called 'alteration' and reside in the thoroughly established; in that treatise alteration is other-dependent, not thoroughly established. Reconciliation: strictly speaking, impermanence has two meanings: first, the impermanence of an entity having arising and ceasing; second, being called impermanent because it lacks the permanent nature of other entities. These apply only to the first two natures, while the thoroughly established nature lacks both. The Prakaraṇāryavācā relies on this, and therefore states that 'one nature lacks impermanence'. This treatise and the Madhyāntavibhāga speak in terms of discursive expression; the thoroughly established nature is also called impermanent, though its substance is permanent, neither non-existent nor existent, and this is asserted solely in terms of discursive expression. Furthermore, here defilement and purification speak of the principle in terms of discursive expression, whereas that treatise speaks of alteration in terms of the substance of discursive expression. The meanings expressed by the two treatises differ respectively, and are not contradictory. Furthermore, that treatise explains fifteen kinds of impermanence in detail, as expounded there.