瑜伽師地論略纂 2.35

2.35

「又由與果、未與果故」者，此釋過未二世依現在種子之上立義。現種子上已與果義，名過去；未與果義，名未來；二所依體，名現在。今唯依道理以辨三世。今大乘中，能為因義，名為取果，唯現在世，故《唯識》云雖因與果有俱、不俱，而現在時方有因用。若果起時，因付於果，名為與果。現在種上有於曾世付果之義，名過去；現未與果，當來方付，名未來；現在正取，名現在故。

As for "Furthermore, due to having given fruit and not yet having given fruit": this explains the meaning of establishing the two periods of past and future upon present seeds. The meaning of having already given fruit upon a present seed is called the past; the meaning of not yet having given fruit is called the future; the entity that is the basis of both is called the present. Here, the three periods are distinguished solely on the basis of logical principle. Now in the Mahāyāna, the capacity to serve as a cause is called "grasping the fruit" (phala-parigraha), which belongs only to the present period; therefore the Weishi says: "Although cause and fruit can be simultaneous or non-simultaneous, only in the present time does the causal function exist." When the fruit arises, the cause transmits itself to the fruit, which is called "giving the fruit" (phala-dāna). When a present seed has the sense of having transmitted fruit in a past period, it is called past; when it has not yet given fruit in the present and will only transmit it in the future, it is called future; when it is currently grasping in the present, it is called present.