俱舍論記 6.60

6.60

「然即彼論至非因者」者，此下明未來若無同類因，有六難：一無時非因難、二染污苦諦難、三因果決定難、四本無今有難、五非心因法難、六染污眼識難。就通六難中，一依文通前四難、二通文外後二難。就依文通前四難中，此下第一通無時非因難。此即引《發智》為難。因者是四緣中因緣，以《發智》論次第約四緣為問答，故引彼。難意：若言未來無同類因，過、現方有者，是則此法與彼法有時非因，如何乃答無時非因？

On "However, in that very treatise [...] are non-causes": below this, it clarifies that if there is no homogeneous cause in the future, there are six difficulties: first, the difficulty of 'no time when it is a non-cause'; second, the difficulty of the defiled truth of suffering; third, the difficulty of the definiteness of cause and effect; fourth, the difficulty of 'originally non-existent and now existent'; fifth, the difficulty of phenomena that are causes of non-mental [factors]; sixth, the difficulty of defiled eye-consciousness. In resolving the six difficulties: first, resolving the first four difficulties based on the text; second, resolving the latter two difficulties beyond the text. Under resolving the first four difficulties based on the text, below this is the first, resolving the difficulty of 'no time when it is a non-cause'. This cites the Jñānaprasthāna to raise the objection. 'Cause' refers to the causal condition among the four conditions, because the Jñānaprasthāna treatise successively conducts questions and answers in terms of the four conditions, hence citing it. The meaning of the objection: if one says that there is no homogeneous cause in the future and that it exists only in the past and present, then this phenomenon at certain times is not a cause for that phenomenon; how then could it answer that there is 'no time when it is a non-cause'?