瑜伽師地論略纂 15.20

15.20

論解三世中云「已受用因果，名過去；未受用因果，名未來；已受用因、未受用果，名現在」者，未來、過去皆約同時因果說，及果已用者等語；現在據等流因果異時者語，是過去果在現在，非也同時因果，現在無果也，故知據別義。故與第三卷〈本地分〉相違等，勘之。

In the treatise's explanation of the three periods of time, it says: "Causes and fruits that have already been experienced are called the past; causes and fruits that have not yet been experienced are called the future; causes that have already been experienced while their fruits have not yet been experienced are called the present." The future and past are both spoken of in terms of simultaneous cause and fruit, as well as fruits already experienced; the present is spoken of based on causes and fruits of equal outflow (niṣyanda) occurring at different times, where the past fruit is in the present, not simultaneous cause and fruit, since in the present there is as yet no fruit; hence one knows this is based on a distinct meaning. Therefore it conflicts with the third fascicle of the Maulī Bhūmi, etc.; examine this.