成唯識論了義燈 2.52

2.52

俱舍師破云：應有三世雜過，汝云作用名現在故，以生用及光明苦法忍，皆未來有用，又等無間緣，落在過去方始有用，皆應是現在，以有作用故。　正理救云：我現在者是作用，過、未是功能。安惠菩薩造《俱舍釋》復破云：汝作用之與功能有何別也？

The Abhidharmakośa master refutes this, saying: There would be the fault of confusing the three times, because you say that having activity is called the present, yet the efficacy of arising and the light of the forbearance of the dharma of suffering both have efficacy in the future; furthermore, the equal-and-immediate condition has efficacy only after falling into the past. All of these should be present, because they possess activity. The Nyāyānusāra rescues this, saying: What belongs to our present is activity (kāritra); past and future are capacity (sāmarthya). Bodhisattva Sthiramati, composing his commentary on the Abhidharmakośa, further refutes this, saying: What difference is there between your 'activity' and 'capacity'?