成唯識論了義燈 2.89

2.89

若大乘師道、定、別解，並防三世及防三時。若捨之時，有先熏種能招後果，不別說有法前、後得。若約種子義說前後，雖亦可得，然無文說，若身、語表業，惡色方成，雖不能言等，然運動等令他得解故。表無表色十門，分別如章廣辨，就第五得捨門中：初明得，後明捨。明得中分二，先表後無表，表戒不從他受，然須對他，以起身、語即名為表故。

According to the Mahāyāna masters, the path, absorption, and prātimokṣa all prevent [wrongdoing in] the three times and prevent it in the three periods. When they are relinquished, there are previously perfumed seeds that can induce subsequent fruits, without separately stating that there are acquisitions prior to or subsequent to the dharma. If one speaks of before and after in terms of the meaning of seeds, although that is also possible, there is no scriptural text stating it. As for bodily and vocal vijñapti-karma, they are formed only when unwholesome physical forms arise; although they cannot speak and so forth, their movement and so on cause others to understand. The ten gates analyzing vijñapti- and avijñapti-rūpa are extensively distinguished as in the chapter. Within the fifth gate, on acquisition and relinquishment: first acquisition is explained, and then relinquishment. The explanation of acquisition is divided into two: first vijñapti, then avijñapti. Vijñapti precepts are not received from another, yet they must be facing another, because giving rise to body and speech is precisely called vijñapti.