瑜伽論記 13.316

13.316

若彼為緣而得生者；便異法生等者，此破第三，謂未來法自住不壞用此為緣現在別法生，此法未來無故便違宗過，如何言一切法未來本有，應立量云：此現在生法非未來見有，以離生故，如住滅等相用。

'If, using that as a condition, [a dharma] is able to arise, then a different dharma would arise, and so forth': this refutes the third [point]. That is to say, future dharmas abide of themselves without perishing, and using this as a condition, a distinct present dharma arises; because this dharma is nonexistent in the future, it commits the fault of contradicting their own thesis. How can they say that all dharmas inherently exist in the future? A formal argument should be stated: 'This currently arising dharma is not observed to exist in the future, because of being apart from birth, like marks and operations of abiding and cessation.'