瑜伽師地論略纂 8.28

8.28

論解疑蓋差別中云「於過去世，為曾有，為曾無」者，此中所為，初言不如理思，則三世皆舉，下疑三世有及有因緣，三世皆舉；唯疑有無中，唯於過去，不言現未，有何意也？述曰：如廣論有略影顯之。前後皆舉三世，此中唯舉過去，影解現在、未來，論略故不說。　又現在現有，不可疑有無；未來法不定，有無難推。又今謂得正見，未來果斷，故不須疑未來有無；過去不同現未，故偏疑有無，其實通三世。

Where the treatise explains the varieties of the hindrance of doubt, saying, "Regarding past times, was I formerly existent, or was I formerly nonexistent?": Regarding what is done here, initially speaking of improper reflection, all three times are mentioned, and below, doubting existence and having causes and conditions in the three times, all three times are mentioned; why is it that solely regarding doubting existence and nonexistence, it only mentions the past and does not speak of the present and future? He comments: As in the broad treatise, an abbreviated allusion is used. The preceding and subsequent [passages] both mention the three times; here it only mentions the past to allude to and explain the present and future, not speaking of them because the treatise is brief. Furthermore, the present is currently existing, so one cannot doubt its existence or nonexistence; future dharmas are undetermined, so their existence or nonexistence is hard to infer. Moreover, now it is held that having attained right view, future results are severed, so one need not doubt the existence or nonexistence of the future; the past is unlike the present and future, hence existence and nonexistence are doubted specifically in relation to it, but in fact this applies across the three times.