俱舍論疏 20.50

20.50

論「則無為故至法名去來」，此破轉救也。若作用非去、來、今而得言有，即有二過：一同無為過、二建立宗過也。

On the Śāstra's statement: "Then, because it is unconditioned […] dharmas are named past and future": this refutes the further defense. If activity were neither past, future, nor present, yet could be said to exist, it would entail two errors: first, the error of being identical to the unconditioned; second, the error of undermining their established thesis.