瑜伽師地論略纂 8.28

8.28

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.