俱舍論記 6.148

6.148

「若爾無為至此為因故」者，此下釋第二句。兩關徵責，於無為中唯擇滅名果，三無為俱名能作因。故《顯宗》第九云「是故擇滅是因無果、是果無因，餘二無為是因非果。無因無果，理極成立。」又《正理》十八云「有法能為一因性者，謂無為法。無法非因、有法非果，所謂虛空及非擇滅。

Regarding 'If so, then the unconditioned […] by taking this as cause': below this explains the second line. Making an inquiry through two alternatives: among the unconditioned, only pratisamākhyā-nirodha is called a result, while all three unconditioned [dharmas] are called kāraṇa-hetus. Therefore, the *Abhidharmadīpa* (fascicle 9) says: 'Therefore, pratisamākhyā-nirodha is a cause without result and a result without cause; the other two unconditioned [dharmas] are causes and not results. That they have neither cause nor result is thoroughly established in principle.' Also, the Nyāyānusāra (fascicle 18) says: 'Dharmas capable of being one single cause are the unconditioned dharmas. Non-existent dharmas are not causes; existent dharmas are not results, namely space and apratisaṃkhyā-nirodha.'