瑜伽論記 16.154

16.154

今解者，且如無色根在現在現在通緣三世，過未世義說各緣三世境，苦根等八現在中唯緣現在故，假說漏過去時，勢力羸故，在未來等，故不說緣當世。如前釋，何故根境同在現在，得緣根在現在境入過去耶？

Now it is explained: Take, for example, the non-physical faculties in the present, which in the present generally take the three times as their object; according to the meaning of the past and future times, they are each said to take objects of the three times. Because the eight faculties, including suffering, take only the present as their object while in the present, when it is provisionally said that they lapse into the past, their potency is weak; being in the future and so forth, they are therefore not said to take their corresponding time as their object. As explained before, why, when faculty and object are together in the present, can the faculty take an object in the present while the object has entered the past?