瑜伽論記 13.325

13.325

又應未來無有果相現在方有等者，此果相亦本無今有，如何言一切皆未來有？應立量云：未來世時應有果相，有世分故，如現在世。世分者即未來分等是，此中有六師，前第六本地有七計，即有兩釋。一云，彼第六七，合是此中第六，故此為六。又解：彼第七，即此第六，此中無彼第六。

Regarding "Furthermore, it would follow that the future has no mark of the fruition (phala-lakṣaṇa), and it only exists in the present, etc.": this mark of the fruition is also originally non-existent and now existing; how can one say that all [things] exist in the future? One should formulate the syllogism: "At the time of the future period, there should be the mark of the fruition; because it possesses a time-part; just like the present period." "Time-part" refers to the future part and so forth. Here there are six teachers; previously, in the Maulī [Bhūmiḥ], the sixth [section] contained seven tenets, so there are two explanations. One says: those sixth and seventh [tenets] are combined to form the sixth herein, hence there are six here. Another explains: that seventh is this sixth, and that sixth is absent here.