俱舍論記 6.244

6.244

「論曰至故此不說」者，於六因中除能作因，餘五因取果唯於現在，過去已取、未來無用。亦應如是說：能作因現在取果。而不說者，以能作因非定有增上果，故此頌中不說。謂無為法及未來法，雖是能作因，而不能取增上果故。故《正理》十八云「然能作因能取果者定唯現在，與通過、現。」若依《婆沙》二十一云「能作因，有作是說：現在取果，過去、現在與果。有餘師說：此能作因：過去、現在取果，過去、現在與果。」然無評家。此論、《正理》同《婆沙》前師。又解：此論同《婆沙》後師。言能作因同五因現在取果者，從多分說。

Regarding 'The commentary says [...] therefore this is not stated': Among the six causes, excluding the efficient cause (kāraṇa-hetu), the remaining five causes take their fruits solely in the present; in the past they have already taken them, and in the future they have no function. It should also be said in this manner: The efficient cause takes its fruit in the present. That it is not stated is because the efficient cause does not definitely have a comprehensive fruit; therefore it is not stated in this verse. Namely, unconditioned dharmas and future dharmas, although they are efficient causes, cannot take a comprehensive fruit. Thus the Nyāyānusāra, fascicle 18, states: 'However, that efficient causes are able to take a fruit is definitely only in the present, while giving extends across past and present.' If according to the Mahāvibhāṣā, fascicle 21, it states: 'Regarding the efficient cause, some make this statement: It takes its fruit in the present, and gives its fruit in the past and present. Other masters say: This efficient cause takes its fruit in the past and present, and gives its fruit in the past and present.' However, there is no critical evaluation [by the compiler]. This treatise and the Nyāyānusāra agree with the former master of the Mahāvibhāṣā. Another explanation: This treatise agrees with the latter master of the Mahāvibhāṣā. Stating that the efficient cause, like the five causes, takes its fruit in the present is spoken according to the majority.