瑜伽論記 15.309

15.309

對法第四云：由能根與識相似義轉說名同分，由根不與識合，唯自相續生，根相相似，說名彼同分，意辨五根一起相續，若與識合與識用，名為同分，不與識合，名彼同分，色等五塵望五識無合不合，若為同分，彼六識未起之時無體，不可辨其同不同分。若已生者，則唯有用，亦不成二句。云何得辨同不同分？故唯五根得成二句，不得同小乘說未來不約，唯識道理，如緣過未有相當心似過未相，此唯心中有過未功能。今正緣時與彼相似唯識理得名過未，其唯現在，二法相道理，謂現在法當滅名過去，未滅名未來，正生名現在，即於現在法上法相立三世，三神通說三，即諸佛等通力，法爾有若對相現故，謂現在法既曾有功能名過去，當有功能名未來，即現法上亦有爾所功能義說三世也，如前說。

The fourth fascicle of the Abhidharmasamuccaya-bhāṣya says: Because the capable faculty functions in a manner similar to consciousness, it is called the identical share. Because the faculty does not join with consciousness and arises solely in its own continuity, with the faculty's characteristics being mutually similar, it is called the non-identical share. The intention is to distinguish that the five faculties arise together in continuity: if they join with consciousness and lend their function to consciousness, they are called the identical share; if they do not join with consciousness, they are called the non-identical share. The five sense-data such as form, in relation to the five consciousnesses, have neither joining nor non-joining; if they were the identical share, when those six consciousnesses have not yet arisen they would lack an entity, so one could not distinguish their identical or non-identical share. If they have already arisen, they only have function, and also cannot form the two clauses. How could one distinguish their identical or non-identical share? Therefore, only the five faculties can form the two clauses; they cannot, like the Hīnayāna, be said not to be restricted to the future. According to the principle of consciousness-only: just as when cognizing the past and future there is a corresponding mind resembling the characteristics of the past and future, this is merely having the functional capacity of past and future within the mind. Now, when directly cognizing, it is similar to that; by the principle of consciousness-only it receives the name of past and future, while it is purely present. Second, according to the principle of dharmalakṣaṇa: a present phenomenon that is about to cease is called the past; one that has not yet ceased is called the future; one that is just arising is called the present. Thus the three times are established on the characteristics of present phenomena. Third, explanation through supernormal powers: this refers to the supernormal powers of the Buddhas and others, which naturally manifest in relation to characteristics; that is, because a present phenomenon once had function, it is called the past, and because it will have function, it is called the future; thus on the present phenomenon there are such functional capacities, so one metaphorically speaks of the three times, as explained before.