說無垢稱經疏 4.110

4.110

贊曰：下別徵也。大乘三世本無實體，依一有法，曾有名過去、當有名未來、現有名現在，三世俱是假所施設。現在法可實，其世假立；過去未來法皆假說也，依何實故。今難言過去已滅、未來未生。若依小乘，過去用已滅、未來用未生，非無生體；若不難用，便不成難。今依大乘，作斯難體，便無過失。

The commentary says: The following is the detailed interrogation. In the Mahāyāna, the three times originally have no real substance: based on a single existing entity, having once existed is called 'the past', about to exist is called 'the future', and existing at present is called 'the present'; the three times are all conventionally established designations. The present phenomena may be real, but their time is conventionally posited; past and future phenomena are both conventional designations—on what reality could they be based? Now the challenge states: the past is already extinguished, and the future has not yet arisen. If one relies on the Hīnayāna, the function of the past has already ceased and the function of the future has not yet arisen, but they are not without substantial entities of arising; if one does not challenge their function, the challenge would not hold. Now, relying on the Mahāyāna, formulating the substance of this challenge in this way is entirely without fault.