瑜伽論記 14.397

14.397

解云：薩婆多立三世名，自體不攝無為也，何者？未來世名已有，現在世名正有，過去世名猶有，但言有已體用即簡非無為故，不可將無為為不定過，亦不可將現在法為不定過也。復應立量云：汝未來生相應當無用（宗），未來攝故（因），猶如滅相（喻）。此比量與前比量因互用皆得也。

Explanation: The Sarvāstivādins establish the names of the three times, whose own substances do not subsume the unconditioned. Why? The future time is called 'already existing', the present time is called 'just existing', and the past time is called 'still existing'. Merely saying 'existing with intrinsic substance and function' already excludes the unconditioned; therefore one cannot take the unconditioned as an inconclusive fault, nor can one take present phenomena as an inconclusive fault. One should also establish the syllogism: Your future characteristic of arising must lack function (thesis), because it is subsumed under the future (reason), just like the characteristic of destruction (example). This inference and the previous inference can both be valid by interchanging their reasons.