成唯識論演祕 3.587

3.587

《瑜伽》、《中邊》如《燈》所引，《對法》、《顯揚》今略引之。按《對法論》師子覺云，因果已受用者，謂已生故，已滅故。染淨功用已謝者，謂如現在貪等、信等，令心染淨功能無故。攝因已壞者，置習氣已方滅故。果及自相有非有者，謂今時所引習氣有故，能引實事無故。憶念分別相者，謂唯有彼所緣境相故，一切一分是過去，餘未來、現在及無為。明未來云有因非已生者，為簡無為，彼雖非已生，而無因故。未得自相者，自體未生故。因果未受用者，謂彼種子未作所作故，彼性未生故，一切一分是未來。明現在之因果受用、未受用者，謂因已滅故，果猶有故。能顯過、未相者，謂現在世是能施設去、來世相。所以者何？依止現在假立去、來故，約當得位假立未來，約曾得位假立過去。作用現前者，謂眼等法正為識等所依等事故，一切一分是現在。又《顯揚論》第九云：「言有過去業，由此業故，眾生受有損害受、無損害受，此亦依彼習氣密意假說彼法為有。謂於諸行中曾有淨、不淨業生滅，由此因緣故，彼行勝異相續而轉，是名習氣。由此相續所攝習氣故，愛、不愛果生。又言三世色乃至識，此亦依三種行相密意故說：謂依因相密意，說有未來；依彼自相密意，說有現在；依彼果相密意，說有過去。」

The Yogācārabhūmi and Madhyāntavibhāga are as cited in the Deng; the Abhidharmasamuccaya and Prakaraṇāryavācā are now briefly cited. According to the Abhidharmasamuccayabhāṣya, Buddhasiṃha says: cause and fruit already experientially enjoyed means because they have already arisen and because they have already ceased. Defiled and pure efficacy already spent means because the function of defiling and purifying the mind, like present greed and so forth or faith and so forth, is absent. Grasping causes already destroyed means because they cease only after depositing traces. Fruit and intrinsic characteristic existing and not existing means because traces induced at present exist, while the real entity that can induce does not exist. Characteristics of recollection and conceptual discrimination means because there are only the objective signs of those perceptual objects. A portion of all these is the past, while the rest are future, present, and unconditioned. Explaining the future, it says having causes but not yet arisen, which sets apart the unconditioned, for although that is not yet arisen, it lacks causes. Not having obtained intrinsic characteristics means because its self-nature has not yet arisen. Cause and fruit not yet experientially enjoyed means because those seeds have not done what was to be done and that nature has not yet arisen. A portion of all these is the future. Explaining the cause and fruit of the present being experientially enjoyed and not yet experientially enjoyed, it means because the cause has already ceased and the fruit still exists. Able to manifest the characteristics of the past and future means the present era can designate the characteristics of past and future eras. Why? Because the past and future are nominally established based on the present: nominally establishing the future in terms of the stage of what is to be obtained, and nominally establishing the past in terms of the stage of what was once obtained. Functions being present means because the eye and other dharmas are currently acting as supports and so forth for consciousness and so forth. A portion of all these is the present. Furthermore, the ninth fascicle of the Prakaraṇāryavācā states: 'Saying that past karma exists, through which sentient beings experience injurious feelings and non-injurious feelings, is also a nominal designation of those dharmas as existing based on the intention regarding their traces. That is, in saṃskāras there was once the arising and ceasing of pure and impure karma; through this cause and condition, those saṃskāras continue to turn with superior distinction, which is called traces. Due to the traces comprised in this continuum, agreeable and disagreeable fruits arise. Furthermore, saying that there are forms up to consciousness in the three times is also spoken with reference to the intention regarding three kinds of ākāra: with reference to the intention regarding the characteristic of the cause, it is said that the future exists; with reference to the intention regarding their intrinsic characteristic, it is said that the present exists; with reference to the intention regarding the characteristic of their fruit, it is said that the past exists.'"