瑜伽論記 23.149

23.149

又若現在乃至應作不作者，若皆由宿作不假現緣者，應無現在思量善應作、不善、不應作等；又如實智、應成無用，謂了知已此惡我應轉，此善我應成；彼說現緣非有故，此我應轉等，亦非有故如實智，理不成就；智不成故下，展轉出過，總是第三過失。

Further, “if in the present… up to… what ought to be done and what ought not to be done”: if all is due to past action and does not rely on present conditions, then in the present there would be no deliberation that wholesome ought to be done and unwholesome ought not to be done; furthermore, knowledge of reality would become useless, namely, having understood, “I ought to eliminate this evil, I ought to accomplish this good.” Because they say that present conditions do not exist, this “I ought to eliminate” and so forth would also not exist, and therefore knowledge of reality would not be logically established. The words below “Because knowledge is not established” progressively bring out the faults; this is altogether the third fault.