俱舍論記 6.62

6.62

「有謂未來至無時非因」者，第二通難。當《婆沙》後三師，或當正義家六因作論。有毘婆沙師謂未來正生位法必入現在，定能與彼生相前法為同類因。是故彼《發智》文依未來最後生相位密作是答無時非因。就三世說無時非因，意顯更無第四時，故未來正生位名最後位，未來無窮生死名前，若有流至生相者名未來最後位。此據法行世前後也。若據因果明前後，即前法名因、後法名果。

"Some maintain that in the future... at no time is it not a cause": this is the second resolution of the objection. It corresponds to the last three masters of the Mahāvibhāṣā, or to the standard opinion's composing the treatise on the six causes. Certain masters of the Vibhāṣā maintain that a phenomenon in the state of arising in the future will definitely enter the present, and is determinately able to act as a cause of the same type for phenomena preceding the characteristic of arising. Therefore, that passage of the Jñānaprasthāna implicitly gave this reply, "at no time is it not a cause," based on the ultimate state of arising in the future. Speaking of "at no time is it not a cause" with respect to the three periods of time shows that there is no fourth time; hence the state of arising in the future is called the "ultimate state," and the beginningless saṃsāra of the future is called "prior." If there is that which flows to the characteristic of arising, it is called the ultimate state of the future. This is based on the temporal sequence of phenomena traversing the periods of time. If one explains prior and posterior based on cause and effect, then the prior phenomenon is called cause, and the posterior phenomenon is called effect.