瑜伽師地論略纂 13.54

13.54

論文過去中應有果，現在又准未來因有故，此中但論因故，其相已捨，不論果故，不言現有。又顯過未無體，約現法立過去，不言果有，但言自性，故言已無，顯未來未生相亦無體。未來說因現有，於現在因上有當生果義，顯於現在法亦立。明知過去因相體已滅，於現在果有，此因曾有，非今正有，即於現法而立過去故。此顯文四緣，如第三〈本地分〉解。

The treatise text [says] that in the past there should be a result, and the present is also inferred to exist as a future cause; here, because it discusses only causes, their characteristics have already been discarded, and because it does not discuss results, it does not state that they exist in the present. Furthermore, to show that the past and future lack substance, it establishes the past based on present dharmas; it does not say that results exist, but only speaks of their self-nature, hence saying they already do not exist, showing that the unarisen characteristics of the future also lack substance. In the future, it is said that causes exist presently, meaning that on present causes there is the sense of future results to be arisen, showing that it is also established upon present dharmas. Clearly knowing that the substance of the characteristics of past causes has already ceased, and exists in present results, this cause once existed and does not exist right now, because the past is established on present dharmas. This clarifies the four conditions of the text, as explained in Fascicle 3 of the Maulī Bhūmi.