成唯識論述記 2.226

2.226

述曰：寧知善、惡離現在有，離現之法非我許有，故今言現者，無為亦是現，今即有故。又現者現在，現在外皆非有，擇滅等亦爾。而我真如與現在法不即不離，不可離現而說有故，故知唯有現在之法，即可自在故名成就。離現實法理非有故，故知決定不成過、未。而我真如不說實得得，而智證之故，假說無妨。擇、非擇滅，我無別體，亦非此證。

The Commentary states: How is it known that wholesome and unwholesome [phenomena] exist apart from the present? Phenomena apart from the present are not accepted by us as existent. Therefore, when 'present' is spoken of now, unconditioned phenomena are also 'present', because they exist right now. Furthermore, 'present' means the present time; outside of the present time, nothing exists; analytical cessation (pratisaṃkhyā-nirodha) and so forth are also like this. And our tathatā is neither identical to nor distinct from present phenomena, so it cannot be spoken of as existing apart from the present. Therefore, one knows that only present phenomena can have mastery and thus be called 'possession'. Because real phenomena apart from the present are logically non-existent, one knows that there is definitely no possession of the past and future. Moreover, as for our tathatā, we do not say that it is acquired by real prāpti; since wisdom realizes it, speaking of it metaphorically poses no problem. Analytical and non-analytical cessations have no separate substantial entity in our system, nor are they realized here.