成唯識論述記 3.660

3.660

述曰：此總結也。雖無去來，足為因果，非同餘部薩婆多等立有過、未，虛妄計度，法增常過；不同大乘是假施設法減斷過。「既離斷常過，又無前諸難」，謂難有部，果既本有，何待前因？難大乘云：因是誰因，果誰果等？既無諸失，誰有智者捨此勝義，而信於餘不了義耶。

The Commentary states: This is the general conclusion. Although there are no past and future, they suffice to constitute cause and effect. This is unlike other schools such as the Sarvāstivādins who posit the existence of past and future, which is a false conceptualization suffering from the fault of an over-affirmation of dharmas as eternal; nor is it like the Mahāyāna where they are conventional designations, suffering from the fault of an under-affirmation of dharmas as annihilated. "Having avoided both faults of annihilationism and eternalism, and moreover being free from the former objections" refers to objecting to the Sarvāstivāda: since the effect is originally existent, why depend on a prior cause? And objecting to the Mahāyāna: the cause is the cause of what, and the effect is the effect of what? Since it is free from all such errors, who that has wisdom would abandon this superior meaning and believe in other non-definitive teachings?