瑜伽論記 16.458

16.458

第三問答中，云：非斷去來今；然說斷三世等者，此就依他因緣生法，猶如幻化速起速滅故不可斷，亦應說言，勝義諦中諸法皆如故無所斷。又大乘解或不俱，如明時無闇之時無明，若有說言唯能破闇無有是處，據如此故說非斷去來。今然就一身前後相續，唯聖道力令彼三時本識得離隨眠，故復說言然說斷三世故。十地云：非初非中後，前中後取故。又有隨眠離隨眠心二不和合。

In the third question and answer, it says: 'It is not that the past, future, and present are abandoned; yet it is said that the three times are abandoned', and so forth: this is because phenomena arisen through other-dependent conditioning (paratantra) are like an illusion, quickly arising and quickly perishing, and thus cannot be abandoned; one should also say that in the ultimate truth all phenomena are tathatā, hence there is nothing to be abandoned. Furthermore, the Mahāyāna explains that they do not coexist, just as when there is light there is no darkness, and when there is darkness there is no light—if anyone says that light alone can destroy darkness, that is impossible; based on this it is said that the past and future are not abandoned. Yet with respect to the continuous succession of a single person, solely through the power of the noble path is the root consciousness of those three times freed from dormant tendencies; hence it is further said: "Yet it is said that the three times are abandoned." The Daśabhūmika says: "It is not the first, nor the middle, nor the last, because it takes the prior, middle, and subsequent." Moreover, the mind with dormant tendencies and the mind free from dormant tendencies do not unite.'