瑜伽論記 13.328

13.328

唯識三世者，先識上有曾當境等故，如凡夫等緣過未境，此境當心現，以識上妄有功能影像相生與識無別種似三世法生，此實現在皆託曾緣種子，當緣種子而生此影像，此由唯識妄故，名唯識故，前第三本地，若任運散亂意識名緣現在境，以境恒現在故。

Regarding the three times of consciousness-only: because upon previous consciousness there are objects that have been or will be, just as ordinary beings and others take past and future objects as their cognitive objects, this object appears before the mind. Because upon consciousness there is erroneously the capacity for images (nimitta-bhāga) to arise, which are not distinct from consciousness, seeds arise resembling the dharmas of the three times. These are actually present, all depending on seeds of past objects and seeds of future objects to produce these images. Because this is due to the errors of consciousness-only, it is called consciousness-only. Hence in the previous third [fascicle of the] Maulī [Bhūmiḥ], when it occurs spontaneously, distracted mental consciousness is said to cognize present objects, because objects are always present.