俱舍論疏 9.185

9.185

論「所說四句至所立三際」，破望滿也。望滿前四句中，未來法非緣已生，此即違經。經說「云何緣已生法？謂無明、行乃至生、老死。」生、老死既在未來名緣已生，故望滿說違其經意。或可不許二支未來，此即壞前所立三際，應說有二。

On the Śāstra's statement: 'The four alternatives spoken of, up to: the three periods established': refuting Wangman. In Wangman's previous four alternatives, future phenomena are not conditionally arisen; this contradicts the sūtra. The sūtra states: 'What are conditionally arisen phenomena? They refer to ignorance, formative factors, up to birth, old age and death.' Since birth, old age, and death are in the future and are called conditionally arisen, what Wangman says contradicts the sūtra's meaning. Or alternatively, if he does not accept that the two limbs are in the future, this destroys the three periods established previously, and he would have to say there are only two.