瑜伽論記 15.321

15.321

解三世中，云已受用因果，名過去。未受用因果，名未來。已受用因未受用果，名現在者，未來過去皆約同時因果說及果已用者等語，現在據等流因果異時者語，是過去果現在非同時因果，現在無果也。故知據別義，故與第三卷本地分說義別。

In explaining the three times, it says that having already experienced cause and effect is called the past; not yet having experienced cause and effect is called the future; having experienced the cause but not yet having experienced the fruit is called the present. The past and future are both spoken of in terms of simultaneous causes and effects, as well as fruits that have already been experienced; the present is spoken of in terms of cause and effect of equal outflow occurring at different times, where the cause is in the past and the fruit is in the present, not simultaneous cause and effect, so the present has no fruit. Therefore one knows that this relies on a distinct meaning, and thus differs from the explanation in the third fascicle of the Maulī Bhūmiḥ.