成唯識論了義燈 6.94

6.94

論。此十二支十因二果等。准瑜伽第九分為三際。謂初中後。由待前七有愛．取．有。由待此三有現生．老死。此雖二世。據後報業造．潤．得果三世時別分初中後。剋實還過去十支因。有現二支果。謂生．老死。以今生老。望後更起無明．行等。即名中際。以待生等起無明等故名後際。即是兩重。非同有部。

The Treatise: 'These twelve limbs are ten causes and two fruits, etc.' According to Yogācārabhūmi fascicle 9, they are divided into three time periods, namely, beginning, middle, and end. Because of depending on the preceding seven, there are craving, grasping, and existence. Because of depending on these three, there are present birth, and aging-and-death. Although these are two lifetimes, based on karma of subsequent retribution—its creation, moistening, and obtaining fruit—distinct in three lifetimes, they are divided into beginning, middle, and end. In exact truth, they remain the past ten causal limbs having the present two fruit limbs, namely birth, and aging-and-death. Taking present birth and aging looking toward the subsequent further arising of ignorance, action, etc., this is called the middle period. Because of depending on birth, etc., initiating ignorance, etc., it is called the final period. That is two tiers, not the same as the Sarvāstivāda.