瑜伽師地論略纂 3.32

3.32

「未至現在」者，法體不遷，轉向現在。「於此生」者，未來死滅，現在方生。「為緣生現」者，法住未來為因緣故，生現別法。「今有業」者，未來無用，現在用生。「今相圓」者，本相不圓，至現方滿。「今異相」者，本體雖同，相待相別。「有現在分」者，謂法未來有未來分及現在、過去分，義顯現在亦有現在分及未來、過去分，過去亦然。今此但舉有二世分，餘類可知。五十一有六，無此第六。彼第六者，即此第七。或有釋言：此第六、七合是彼第六。今異相者，即彼現在有現在分及未來分，此離彼合，亦不相違。若作此釋，便無覺天相待師義，故應知前所說為善。

"Before reaching the present" means that the substance of the phenomenon does not alter, but transfers toward the present. "Arises here" means that it dies out in the future and only then arises in the present. "Arising in the present by serving as a condition" means that a phenomenon abiding in the future, by acting as a cause and condition, produces a distinct phenomenon in the present. "Now having activity" means that it lacks function in the future, and its function arises in the present. "Its characteristics are now complete" means that its original characteristics were not complete, and only become fulfilled upon reaching the present. "Its characteristics are now distinct" means that although the original substance is identical, its characteristics differ in mutual dependence. "Possessing a present part" means that a phenomenon in the future has a future part as well as present and past parts, implying that the present also has a present part as well as future and past parts, and the past is likewise. Here, it merely cites possessing parts of two time periods; the rest can be known by analogy. Fascicle fifty-one has six [theses], lacking this sixth one. That sixth one is precisely this seventh one. Or some explain: this sixth and seventh together constitute that sixth one. "Its characteristics are now distinct" is precisely that the present has a present part and a future part; separating them here and combining them there do not conflict. If one interprets it thus, the position of Bhadanta Dharmatrāta on mutual dependence would be absent; therefore, one should know that the former explanation is superior.