成唯識論掌中樞要 1.136

1.136

上坐部立二相，化地部立三相：一、剎那滅蘊，一切色、心。二、一期蘊，謂壽命。此二辨相。三、窮生死蘊，雖別有法，而非在相。正量部立四相：色、法一期多時生滅；心、心所法、燈焰、鈴聲剎那剎那生滅；動等時長；大地經劫住。經部師若順薩婆多，故《俱舍》第四說：彼意生用未來，三相用現在。然是假立，非是本計。其經部師本所執相與大乘世同。古一切有師：「生」在未來、現在一剎那三相時別；初位名「住」，此能取果，有殊勝方故；「異」、「滅」不能，其力弱故。住位以後令法衰微，名為異位。異位已後令法後用無，名之為滅。若正理師：「生」在未來，「住」、「異」、「滅」三同一時用。生令法將有用。住能令法取當果起。即住之時，異能令法後不及已前，弱於前故。有為法爾勢力羸劣，不及前故。而或有時法增長者，由餘緣至令生，如是非本法性。本法性劣，必衰異故。其增長時，其異仍體在性，令法劣故。滅即於住時起用，令用至後念無。若經但說有二相者，一切有師云：舉初、後相，以略中間，生轉令法有用，有用之時在現在，未來生時法未有用故。滅能令法將無用，後剎那中正無用故。住雖有法，不及於生。異雖衰法，不及於滅。是故略住、異，但說於生、滅。正理師云：此顯二時起用，未來起生功能，令法入現在。現在有滅時，令法入過去。住、異之用與滅同時，時不異故，所以不說。生、滅乃是有用、無用之始際，不說生及住、異為二用等。

The Sthaviravāda establishes two characteristics. The Mahīśāsaka establishes three characteristics: first, the aggregates that perish in a single kṣaṇa, namely, all form and mind; second, the aggregates of a single lifespan, namely, longevity (these two define characteristics); third, the aggregate that exhausts transmigration, which, although a distinct phenomenon, is not among the characteristics. The Saṃmatīya establishes four characteristics: physical phenomena arise and perish over an extended duration of a single lifespan; mind, mental factors, the flame of a lamp, and the sound of a bell arise and perish moment by moment; motion and the like last for an extended time; the great earth abides for an eon. If the Sautrāntikas follow the Sarvāstivāda, then, as the fourth fascicle of the Kośa says, their intention is that the function of arising is in the future, while the functions of the three characteristics are in the present. However, this is nominally established, not their original doctrine. The original characteristics maintained by the Sautrāntikas are identical to those of the Mahāyāna in the world. The ancient Sarvāstivādins held: 'Arising' is in the future; in the present single kṣaṇa, the times of the three characteristics are distinct. The initial stage is named 'abiding', which can grasp a fruit because it has an extraordinary efficacy; 'alteration' and 'perishing' cannot, because their strength is weak. After the stage of abiding, causing the phenomenon to decline is called the stage of alteration. After the stage of alteration, causing the subsequent function of the phenomenon to be absent is called perishing. For the masters of the Nyāyānusāra: 'Arising' is in the future; the three—'abiding', 'alteration', and 'perishing'—act at the same time. Arising causes the phenomenon to be about to have function. Abiding can cause the phenomenon to arise to grasp its future fruit. At the very time of abiding, alteration can cause the phenomenon to be subsequently inferior to what it was before, because it is weaker than before. By the nature of conditioned things, their power is feeble and inferior to what was before. Although sometimes phenomena increase, this is because other conditions arrive and cause them to arise; such is not their original nature as phenomena. The original nature of phenomena is weak and must decline and alter. At the time of increase, the essence of alteration still abides within their nature, causing the phenomenon to be inferior. Perishing gives rise to its function right at the time of abiding, causing the function to become absent in the subsequent moment. If a sūtra speaks of only two characteristics, the Sarvāstivādins say: This adduces the initial and final characteristics to omit the intermediate ones; arising proceeds to cause a phenomenon to have function, and the time of having function is in the present, because when it arises in the future the phenomenon does not yet have function. Perishing can cause a phenomenon to be about to lack function, because in the subsequent kṣaṇa it is precisely devoid of function. Although abiding has a phenomenon, it is inferior to arising. Although alteration causes a phenomenon to decline, it is inferior to perishing. Therefore, omitting abiding and alteration, it speaks only of arising and perishing. The masters of the Nyāyānusāra say: This reveals the initiation of functions at two times: in the future it initiates the efficacy of arising, causing the phenomenon to enter the present; when in the present there is perishing, it causes the phenomenon to enter the past. The functions of abiding and alteration are simultaneous with perishing; because their time does not differ, they are not mentioned. Arising and perishing are the initial limits of having function and lacking function; it does not speak of arising together with abiding and alteration as two functions, etc.