俱舍論疏 14.63

14.63

論「若有現住至有成現在」，釋定、道戒成現在也。《正理論》云「理應但說在定、道時成現在世。定、道無表不應言住，如住果言唯說果成，非果現起。今但云住，云何得知定、道現前非但成就。是故彼說猶令生疑，不能定證成現無表。故應但言在定、道言，雖說住言勞而無用。」今詳彼意，前文已說成就去、來，此句正明成就中世，故知說住顯起非成。以非唯成證成現故，定、道無表隨心轉故，散心現前必無彼故。

As for the treatise stating, "If one currently abides […] one possesses the present": this explains that the precepts of concentration and the path are possessed in the present. The Nyāyānusāra says: "In principle, it should simply be said that when one is in concentration or the path, one possesses the present. With regard to the uninformative [karma] of concentration and the path, one should not say 'abiding'; just as the phrase 'abiding in the fruit' speaks only of the acquisition of the fruit, not of the fruit's actual manifestation. Now by merely saying 'abiding', how is it known that concentration and the path are actually present, rather than merely possessed? Therefore, what was said still gives rise to doubt and cannot definitively prove possession of present uninformative [karma]. Hence one should merely say 'being in concentration and the path'; although the word 'abiding' was spoken, it is an unnecessary labor." Now, examining its intention: the preceding text has already spoken of possessing past and future; this sentence specifically clarifies possession of the intermediate time [the present]. Therefore we know that speaking of 'abiding' indicates its arising, not mere possession. Because it proves possession of the present by not being mere possession; since the uninformative [karma] of concentration and the path follows the mind, when a distracted mind is present, they definitely do not exist.