成唯識論了義燈 3.21

3.21

釋難如《論》，外難：過去體是無，於過去世立滅相，未來體亦無，於未來世亦立相？答：過去體曾有，曾有立滅相，未來體本無，未來不立相。　又難：過去曾有，曾有立相，未來當有，當有立相？答：滅相體是無，依已滅無，立無相，生等體是有，未來體無，不立相。又難：表法後是無，依無立滅相，表法後當有，未來立生相？答：表法後是無，可得依無立無相，表法後是有，不得依無立有相。更多妨難，略不能舉。

Resolving difficulties is as in the treatise. External objection: 'The essence of the past is nonexistent, yet you establish the characteristic of cessation in the past time; the essence of the future is also nonexistent, so should you also establish a characteristic in the future time?' Answer: 'The essence of the past was once existent; on the basis of having once existed, the characteristic of cessation is established. The essence of the future was originally nonexistent; in the future no characteristic is established.' Further objection: 'The past once existed, and on the basis of having once existed a characteristic is established; the future will exist, so on the basis of what will exist should a characteristic be established?' Answer: 'The essence of the characteristic of cessation is nonexistent; based on the nonexistence of what has already ceased, a characteristic of nonexistence is established. The essence of arising and so forth is existent; since the essence of the future is nonexistent, no characteristic is established.' Further objection: 'It indicates that a dharma is nonexistent afterward, so based on nonexistence the characteristic of cessation is established; it indicates that a dharma will exist afterward, so should the characteristic of arising be established in the future?' Answer: 'Indicating that a dharma is nonexistent afterward, one may establish a characteristic of nonexistence based on nonexistence; indicating that a dharma is existent afterward, one cannot establish a characteristic of existence based on nonexistence.' There are further difficulties, which are omitted and cannot all be raised.