俱舍論疏 9.122

9.122

論「謂於中際至我當有唯」，答也。中際現在故，不疑我有、無，但疑我類，為色是我？為受是我等？為常、無常？「我誰所有」，疑過去因。「我當有誰」，疑未來果。身在現在，故過去不疑；果亦非未來，故不疑因。現在是過果及未來因故。知過為現在因，即知過去有因。即知未來為現在果，即知未來有果，故過去、未來不疑因果。

The Śāstra states: "That is, with regard to the middle limit... up to 'how shall I exist?'" This is the answer. Because the middle limit is the present, one does not doubt the existence or non-existence of the self, but only doubts the category of the self: 'Is form my self? Is feeling my self?' and so forth; 'Is it permanent or impermanent?' 'To whom do I belong?' doubts the past cause. 'What shall I become?' doubts the future result. Because the body is in the present, one does not doubt the past [existence]; because the result is also not in the future, one does not doubt the cause, since the present is the result of the past and the cause of the future. Knowing that the past is the cause of the present, one thereby knows that the past has a cause. Knowing that the future is the result of the present, one thereby knows that the future has a result; therefore, regarding the past and future, one does not doubt cause and result.