成唯識論演祕 2.356

2.356

答：有義兩釋，一云，既無二世無前、後得，但隨所成可名法俱；二云，或可義說應別安立，如現行法由熏習力得而不失，名法後得；引發種子為生現行，名法前得。此前、後時唯依種立。俱時種、現名法俱得，無為之得名非前、後。

Answer: There is an opinion with two explanations. One says: since the two [external] time periods do not exist, there are no antecedent or subsequent acquisitions; it is merely called simultaneous with dharmas in accordance with what is possessed. The second says: alternatively, it can be theoretically stated that they should be established distinctly; for example, an actively manifested dharma that is acquired and not lost through the power of perfuming is called subsequent acquisition of dharmas; inducing seeds to generate active manifestation is called antecedent acquisition of dharmas. These antecedent and subsequent times are established solely based on seeds. Simultaneous seeds and active manifestations are called simultaneous acquisition of dharmas, and the acquisition of the unconditioned is called neither antecedent nor subsequent.