瑜伽論記 15.441

15.441

勝軍引此處文說眼與眼識同時非正生因，即立現在有二時用。如現種子在異相時生彼生相，現行諸法以現在法生即名為住，故住與生時節不別，法將欲滅衰故名異。是故一切因果相生，皆約現在異相時為因，生相時果。

Jayasena cited this passage to state that the simultaneity of the eye and eye consciousness is not a direct productive cause, thereby positing that the present has two temporal functions: just as a present seed, at the time of its characteristic of difference, gives rise to that characteristic of arising, so manifest dharmas, with present dharmas arising, are named "abiding"; hence there is no difference in period between abiding and arising, and when a dharma is about to perish and decays, it is named "difference." Therefore, the mutual production of all causes and effects is uniformly evaluated taking the time of the characteristic of difference in the present as the cause, and the time of the characteristic of arising as the effect.