瑜伽論記 13.378

13.378

第五言論中，云於未來行非不隨觀生滅者（泰云）此亦隨觀心相分有生死相，顯無有所以之生滅故，亦是緣無生心也，若緣當有生滅者，即是緣有生心也，（基云）此中本質亦無故，今時破非大乘又心影像中自不變為生滅等相，應立量云：過去未來應無有生，現在不收故，如兔角等，去來二世必不有滅，以無生故，如龜毛等。下通經異說，有其三經。

In the fifth discourse, it says "regarding future conditioned formations, it does not fail to observe their arising and ceasing": (Tai says:) This also means observing that the mental image in the mind has the characteristics of birth and death, showing that there is no cause for arising and ceasing; therefore it is also the mind arising conditioned upon non-existence. If it took arising and ceasing that will exist as its condition, that would be the mind arising conditioned upon existence. (Ji says:) Here the archetype is also non-existent, so now he refutes what is not Mahāyāna; furthermore, the mental image within the mind does not transform itself into the characteristics of arising and ceasing, etc. An inference should be established: 'The past and future should lack arising; because they are not subsumed within the present; just like a rabbit's horns and so forth. The two periods of past and future definitely do not have ceasing; because they lack arising; just like a turtle's fur and so forth.' Below, the harmonizing of different statements in the sūtras addresses three sūtras.