瑜伽師地論略纂 8.155

8.155

論解策勵中云「若緣過去，不現見；現在，現見事境」者，何故不言未來？又過去非現見，已生、未生皆不現見，可言不現見；現在有未生不現見法，云何現在名現見也？義曰：過去、現在所有未生皆在未來故，不言未來也，舉過現即兼未來義。若緣現在現見境而起未生法，取境名現見，非現在未生法名現見也。

In the treatise's explanation of exerting effort, where it says, "if taking as object things and spheres of the past, they are not directly observed; of the present, they are directly observed": why does it not mention the future? Moreover, the past is not directly observed; both what has already arisen and what has not yet arisen are not directly observed, so they may be said to be not directly observed; in the present there are dharmas not yet arisen that are not directly observed, so how can the present be called directly observed? The meaning is: since all unarisen [dharmas] of the past and present are in the future, it does not mention the future; adducing the past and present already includes the meaning of the future. If taking as object a presently observed sphere, an unarisen dharma is aroused, grasping the sphere is called 'directly observed'; it is not that the unarisen dharmas of the present are called directly observed.