瑜伽師地論略纂 15.15

15.15

論解時中，西方三說：一、約唯識道理，如緣過未，有相當心，似過未相，此唯心中有過未功能；今正緣時，與彼相似，約唯識理，得名過未，其唯現在。二、法相道理，謂現在法當滅名過去，未滅名未來，正生名現在。即現在法上法相立三世。三、神通說三世，即諸佛等通力法爾有若干相現故，謂現在法；既曾功能，名過去；當起有功能，名未來。即現在法上亦有爾所時功能，義說三世也。

In the treatise's explanation of time (kāla), there are three explanations in the West: First, according to the principle of consciousness-only: as when cognizing the past and future, there are images corresponding to the mind that resemble the characteristics of the past and future; these are functions of the past and future existing solely within the mind. When presently cognizing them, they are similar to those; according to the principle of consciousness-only, they obtain the names 'past' and 'future', but they are solely the present. Second, according to the principle of the characteristics of dharmas: a present dharma that is about to perish is called the past; one that has not yet perished is called the future; and one that is presently arising is called the present. Thus the three periods of time are established upon the characteristics of present dharmas. Third, explaining the three periods of time by means of spiritual powers: through the naturally operating power of the supernormal faculties of the buddhas and others, many such characteristics appear; thus they are present dharmas; having formerly functioned, they are called the past; being capable of functioning when arising in the future, they are called the future. That is to say, on present dharmas there are also functions of such periods, so by implication the three periods of time are spoken of.