成唯識論了義燈 3.20

3.20

約世分者，小乘如常，大乘多說。一說三相現在，一相過去。如此論文，後一是無，故在過去，此約二世，同《瑜伽論》五十二說。或約一世，《論》云：「生表有法先非有，滅表有法後是無。」既表後無，故在現在。不爾，應云滅表有法生已無。若隨初解，應云表生已後，即體還無，非現立滅，表已後無。二解任取，義意如前。又五十二約三世顯，《論》云：「由一切行三世所顯故，從未來世本無而生。」是故世尊由未來世，於有為法，說生有為相。彼既生已，落謝過去。是故世尊由過去世，於有為法說滅有為相。現在世法，二相所顯，謂住及異，所以者何？唯現在時，有住可得，前後變異，亦唯現在。准此論意，既於現在，唯有住異，明生未來，滅居過去，此亦義說，道理無違。或復四相，俱通三世，雖無全文說通三世，以約前後，互相准例，義則可通。約三世分，生在未來，剎那分別，生即在現，差別分別，亦通未來。五十二云：若依墮世界生說，始從欲界，乃至無所有處生，名有上生。此意雖說現生之法，更有勝上，如有為法，名為有上，義意亦顯。未來更有上法當生，名有上生。無常之中，五十二云：壞滅無常；生起無常；變易無常；散壞無常；當有無常；現墮無常。若一切行，生已尋滅，名壞滅無常。若一切行，本無今有，名生起無常。當有無常者，即四無常在未來世時，名當有無常。此文如次，過去、現在、未來三世是三無常。住異文中，以影略故，論文不說。此論總明生等四相，通情、非情、剎那、相續，假立四相。

Regarding their distribution among the times: the Hīnayāna is as usual; the Mahāyāna has many explanations. One explanation is that three characteristics are present and one characteristic is past. As in this text: because the latter one is nonexistent, it is in the past; this is according to two times, agreeing with the explanation in fascicle fifty-two of the Yogācārabhūmi. Or according to a single time: the treatise says, 'Arising indicates that an existent dharma was previously nonexistent; cessation indicates that an existent dharma is nonexistent afterward.' Since it indicates nonexistence afterward, it is in the present. Otherwise, it should say that cessation indicates that an existent dharma is nonexistent after having arisen. If following the first explanation, it should say that it indicates that after arising, its essence immediately returns to nonexistence, not that cessation is established in the present to indicate that it is nonexistent afterward. Either of the two explanations may be accepted; their intended meaning is as before. Furthermore, fascicle fifty-two reveals them in terms of the three times: the treatise says, 'Because all conditioned phenomena are manifested by the three times: from the future time, being originally nonexistent, they arise. Therefore, based on the future time, the World-Honoured One taught the conditioned characteristic of arising with respect to conditioned dharmas. Having arisen, they pass away into the past. Therefore, based on the past time, the World-Honoured One taught the conditioned characteristic of cessation with respect to conditioned dharmas. Dharmas of the present time are manifested by two characteristics, namely duration and alteration. Why is this? Only in the present time can duration be apprehended; and alteration between earlier and later is also only in the present.' According to the intent of this treatise, since only duration and alteration exist in the present, it is clear that arising is in the future and cessation resides in the past; this is also a provisional explanation, and in principle there is no contradiction. Or again, all four characteristics can pertain to the three times: although there is no complete text stating that they pertain to all three times, by drawing mutual analogies based on before and after, in principle they can pertain to them. Distinguished by the three times, arising is in the future; distinguished by the instant, arising is in the present; distinguished by differentiated categories, it also pertains to the future. Fascicle fifty-two states: 'If spoken of in terms of arising belonging to the realm of existence, from the desire realm up to the base of nothingness, arising is called unsurpassable arising.' Although this intention speaks of present dharmas of arising having superior ones above them—just as conditioned dharmas are called surpassable—the implicit meaning also reveals that in the future there are further superior dharmas that will arise, which is called unsurpassable arising. Among impermanences, fascicle fifty-two states: 'Impermanence of destruction and cessation; impermanence of origination; impermanence of transformation; impermanence of dispersion and destruction; impermanence of future existence; impermanence of present occurrence. If all conditioned phenomena, having arisen, immediately cease, this is called the impermanence of destruction and cessation. If all conditioned phenomena, originally nonexistent, now exist, this is called the impermanence of origination. Impermanence of future existence refers to when the four impermanences are in the future time; it is called the impermanence of future existence.' In this text, in order, the three times of past, present, and future are the three impermanences. In the text on duration and alteration, because of implicit abbreviation, the treatise text does not mention them. This treatise comprehensively clarifies the four characteristics of arising and so on, metaphorically establishing the four characteristics as pervading the sentient and non-sentient, the momentary and the continuous.