俱舍論頌疏論本 20.6

20.6

過現若已起者，此貪、瞋、慢於所繫事過去已生未斷，現在已生能繫此事，以貪、瞋、慢是自相惑，非諸有情定遍三世諸事起故，不名遍行。現在已生，不標未斷者，體現在前，必然未斷，義必有之，故不標也。應知遍行須具二義：一者世遍，縛三世故；二者事遍，能縛一切自所緣故。過、現意識貪、瞋、慢三雖於世遍，闕於事遍，謂有緣此境、不緣餘境故。

"Have already arisen in past and present": with respect to the matter bound, these [defilements of] greed, hatred, and pride having already arisen in the past and not yet abandoned, or having already arisen in the present, are able to bind to this matter. Because greed, hatred, and pride are defilements of specific characteristics, and do not necessarily arise for all sentient beings across all matters in the three time periods, they are not called universal. For the present already arisen, that it does not state 'unabandoned' is because its entity is present before one and is necessarily unabandoned; the meaning is necessarily present, so it is not stated. One should know that 'universal' must possess two meanings: first, universality of time periods, because it binds the three time periods; second, universality of matters, because it can bind all of its own objects. Although greed, hatred, and pride of the past and present mental consciousness are universal with respect to time periods, they lack universality with respect to matters, as they may take this object and not take other objects.