俱舍論記 6.146

6.146

「頌曰至無為無因果」者，上句顯體、下句釋疑。果有二種：一有為果，謂異熟、等流、士用、增上；二無為果，謂即離繫。果有二義：一是所引，即有為果，為彼六因所引生故；二是所證，即離繫果。為道所證，道是證因非生因也，故六因不攝。餘二無為，不行世故非是所引果，無記性故非是所證果。恐疑無為是果應從因生、無為是因應能生果，故今釋言：無為雖是果證故名為果，非六因所生，不行世故；無為雖是因，不障礙故名因。不得五果，非能證故，不得無為果；無取、與故，不得有為果。由此故言無為無因無果。舊翻云無為非因果，此大謬矣。

Regarding 'The verse says […] the unconditioned has neither cause nor result': the upper line shows the essence, and the lower line resolves doubts. There are two kinds of results: first, conditioned results, namely vipāka, niṣyanda, puruṣakāra, and adhipati; second, unconditioned results, namely visaṃyoga. A result has two meanings: first, that which is induced, namely conditioned results, because they are induced and generated by those six causes; second, that which is realized, namely the visaṃyoga-phala. It is realized by the path; the path is a cause of realization, not a cause of generation, and so it is not included among the six causes. As for the other two unconditioned [dharmas], because they do not operate in the time-periods, they are not induced results; and because they are of indeterminate nature, they are not realized results. For fear that someone might doubt that if the unconditioned is a result it must be produced from a cause, or if the unconditioned is a cause it must be able to produce a result, it is now explained: Although the unconditioned is a result, it is called a result because it is realized; it is not produced by the six causes, because it does not operate in the time-periods. Although the unconditioned is a cause, it is called a cause because it is non-obstructive. It does not obtain the five results: because it is not capable of realizing, it does not obtain the visaṃyoga result; and because it lacks grasping and giving, it does not obtain conditioned results. For this reason, it is said that the unconditioned has neither cause nor result. The old translation rendered this as 'the unconditioned is neither cause nor result', which is a great error.