俱舍論記 20.9

20.9

「應辨諸事至及離繫耶」者，此下第二明三世有無。就中，一述宗、二正破。就述宗中，一教理證有、二敘說定宗。此下教理證有。經部師問：應辨諸事過去、未來，為是實有、為是實無，方可說繫。若去、來世是實有者，則一切行恒時有故，應說為常。若去、來世實是無者，如何可說有能繫、所繫及離繫耶？

Regarding "One should distinguish whether the matters ... and release from bondage": from here below is the second [section], explaining the existence or non-existence of the three periods of time. Within this, first is the presentation of the tenet, and second is the direct refutation. Within the presentation of the tenet, first are scriptural and rational proofs of existence, and second is recounting the explanations to establish the tenet. Below is scriptural and rational proof of existence. The Sautrāntika master asks: One should distinguish whether all matters in the past and future are substantially existent or substantially non-existent; only then can bondage be spoken of. If the past and future periods are substantially existent, then because all conditioned factors (saṃskāra) would exist at all times, they should be spoken of as permanent. If the past and future periods are substantially non-existent, how could there be spoken of a binder, what is bound, and release from bondage?