俱舍論記 6.75

6.75

「無如是義至無同類因」者，論主破。無如是義，以同類因引等流果。此同類因若未來有，理必不然，以未來無前後故，如何未來同類因能引等流果？未來既無等流果，不應過、現諸已生法為未生等流果。不言正生，略而不說，或從多分說、或舉後顯前。又解：不應過、現諸已生法為未來生法等流，正生、未生，生言攝故。如過去法非現在果，勿有果先因後過失，故未來世無同類因。

"There is no such principle ... there is no similar cause": The treatise master refutes this. There is no such principle, because a similar cause leads to a fruit of outflow. If this similar cause existed in the future, it would be logically impossible, because in the future there is no before-and-after; how could a future similar cause lead to a fruit of outflow? Since the future lacks a fruit of outflow, already arisen dharmas of the past and present cannot be the fruit of outflow of the unarisen. Not mentioning 'just arising' is an abbreviation, or said according to the majority, or mentioning what comes after to indicate what comes before. Another explanation: Already arisen dharmas of the past and present cannot be the outflow of dharmas arising in the future, because 'just arising' and 'not yet arisen' are both subsumed under the word 'arising'. Just as a past dharma is not the fruit of a present one, lest there be the fault of the fruit preceding and the cause succeeding, therefore in the future realm there is no similar cause.