俱舍論疏 20.120

20.120

論「彼所生因至得離繫名」，經部答也。過去煩惱熏相續中有其種子，即此種子是過去果、未來世因，有彼果故言有過去，有彼因故言有未來。能繫煩惱，能緣去、來，煩惱有故說有去、來，非實有體所繫縛事，隨眠種子斷故得離繫名。雖無去、來，而有去、來煩惱，及所緣事，及離染名也。

The Śāstra says: "The causes that produce them […] obtains the name of disjunction." The Sautrāntika answers: Past defilements perfume the mental continuum so that seeds exist within it. These very seeds are the effects of the past and the causes of the future. Because those effects exist, one says the past exists; because those causes exist, one says the future exists. The binding defilements can take the past and future as cognitive objects; because defilements exist, one speaks of past and future, but there is no real substantial entity that is bound. Through the severance of the seeds of the anuśayas, it obtains the name of "disjunction." Although there is no past or future, there are defilements of the past and future, their objective supports, and the name of "detachment."