俱舍論記 9.126

9.126

「謂於中際至我當有誰」者，答。此明中際愚。以於現在決定知有，故不疑無有。何等是我？疑我自性。此我云何？疑我差別。准前際釋，此現在我過去誰因所有？此現在我當來世有誰果？前際不疑因，體是因故；不疑果，知是現故。未來不疑因，知是現故；不疑果，體是果故。是故中際有因、果二疑，前後際有有、無二疑。

[On] "That is, regarding the present [...] up to: what will I become?": This is the answer. This clarifies delusion regarding the present. Because one definitely knows existence in the present, one does not doubt its existence or non-existence. 'What is the self?' doubts the intrinsic nature of the self. 'How is this self?' doubts the distinctions of the self. By analogy with the explanation of the past: 'From whose cause in the past did this present self come to be? In a future life, whose fruit will this present self become?' Regarding the past, one does not doubt the cause, because its substance is the cause; one does not doubt the fruit, knowing it to be the present. Regarding the future, one does not doubt the cause, knowing it to be the present; one does not doubt the fruit, because its substance is the fruit. Therefore, in the present there are the two doubts of cause and fruit, whereas in the past and future there are the two doubts of existence and non-existence.