俱舍論記 6.212

6.212

「彼言事者至無因無果」者，說一切有部答。彼言事者略有五種：一自性事，謂諸法自體，即自體名事。二所緣事，謂心所緣，即所緣名事。三繫縛事，謂愛等所繫縛，即所繫縛名事。四所因事，即所因名事，果是能因、因是所因，果賴所因而生。如子因父而生，父是所因、子是能因。謂諸有為法皆從因生，名有事法，事之言因。五所攝事，謂田、宅等是人所攝，即所攝名事。泛明諸事雖有五種，今於此阿毘達磨中言事者，依前第四說因名事，顯無為法都無有因，不依第一自性事說無為無事。是故無為雖實有物，常無用故，不從因生名無因，不能生果名無果。

Regarding "Their statement that 'thing' ... has no cause and no fruition": the Sarvāstivāda answers. Their statement that "thing" (vastu) has briefly five kinds: first, svabhāva-vastu, meaning the self-substance of phenomena; that is, the self-substance itself is named a thing. Second, ālambana-vastu, meaning the cognitive object of the mind; that is, the cognitive object itself is named a thing. Third, saṃyojana-vastu, meaning what is bound by craving and the like; that is, what is bound is named a thing. Fourth, hetu-vastu, that is, being a cause is named a thing: the fruit is the active cause and the cause is that on which it depends; the fruit arises relying on that on which it depends. Just as a son is born depending on a father: the father is that on which he depends, and the son is the active cause. Meaning that all conditioned phenomena arise from causes and are called phenomena having things; the word "thing" means cause. Fifth, parigraha-vastu, meaning fields, houses, etc., that are possessed by people; that is, what is possessed is named a thing. Although in general explanation there are five kinds of things, now in this Abhidharma, speaking of "thing" is based on the fourth above, where a cause is called a thing, revealing that unconditioned phenomena have completely no cause; it is not based on the first, svabhāva-vastu, in saying that unconditioned [phenomena] lack things. Therefore, although unconditioned [phenomena] are real entities, because they are permanently without active function, not arising from causes is called "without cause," and being unable to produce fruits is called "without fruition."