瑜伽論記 11.241

11.241

測云：於此文中西方兩釋。一云，法相道理於一現在法建立三世，謂現法上曾不有故名為未來，當不有故名為過去，已有未滅故名現在，此據勝義道理。若依世俗道理，亦得說言過未亦有，曾當有故，據此道理皆得說言有無亦有亦無非有非無，此破約三法三世皆有實體論師義。二云：唯識道理建立三世，謂於現在見分體上有三世相而得顯現，故說三世，據實是現在攝。

Ce says: In this text, there are two explanations from the Western Region [India]. One says: The principle of the characteristics of dharmas establishes the three times upon a single present dharma. That is, what did not exist previously upon the present dharma is called the future; what will not exist [afterwards] is called the past; what has arisen and not yet ceased is called the present. This is based on the principle of ultimate truth. If relying on the principle of worldly convention, one can also say that the past and future also exist, because they existed previously or will exist; based on this principle, one can say they are existent, non-existent, both existent and non-existent, or neither existent nor non-existent. This refutes the thesis of the masters who hold that the three times of the three dharmas all have real entities. The second says: The principle of consciousness-only establishes the three times, meaning that on the substance of the present seeing-aspect (darśanabhāga), the characteristics of the three times appear; therefore the three times are spoken of, but in fact they are subsumed under the present.