俱舍論記 6.77

6.77

「無如是失至未來非無」者，論主答。正出互為因果失。無如是失，未來世中雖無前後，以異熟因與異熟果不相似故，故未來有。謂同類因與等流果相似，故未來無。未來世中若無前後應互為因，既互為因應互為果，若互為因果即與理相違。以同類因引後果故，非異熟因與異熟果同性相似。未來雖離前後，而無次上互為因果過。故同類因，就現作用位前後建立，未來非有。若異熟因，就體相建立，未來非無。又《婆沙》云「問：若未來世有同類因，應有二心互為因果。答：如四行相各有繫屬，餘法亦然，故無斯過。謂未來世無常行相，有四行相應無間生，彼是所修，繫屬於此。無常行相與彼為因，彼非此因繫屬此故。無常行相起必居前，苦、空、無我行相亦爾。餘有為法類此應知，故無二心互為因果。若作是說：有依第四靜慮得阿羅漢果，能修未來九地無漏，所修無漏皆繫屬此。後依餘地聖道現前，更不能修未來無漏，無餘地聖道繫屬此故，應在過、現非同類因，是則違害。此中所說，前生善根與後生者為同類因，乃至廣說勿有此失，故未來世無同類因於理為善。

"There is no such fault ... not non-existent in the future": The treatise master answers, directly exposing the fault of mutual causation. There is no such fault. Although there is no before-and-after in the future realm, because the maturation cause and the maturation fruit are dissimilar, it exists in the future. That is, the similar cause and the fruit of outflow are similar, therefore it does not exist in the future. In the future realm, if there is no before-and-after, they should be causes of each other; since they would be causes of each other, they should be fruits of each other; and if they were causes and fruits of each other, that would contradict reason. Because the similar cause leads to a subsequent fruit, it is not the case that the maturation cause and maturation fruit are of the same nature and similar. Although the future is free from before-and-after, it lacks the fault just mentioned of mutual causation. Therefore, the similar cause is established with reference to the before-and-after of the stages of active functioning, and does not exist in the future. The maturation cause is established with reference to its essential characteristics, and is not non-existent in the future. Furthermore, the Mahāvibhāṣā states: "Question: If the future realm has a similar cause, two minds would have to be cause and fruit of each other. Answer: Just as the four aspects each have their own subordination, so too with other dharmas; hence there is no such fault. That is, in the future realm, the aspect of impermanence has four aspects that should arise immediately after it; they are what is cultivated and are subordinate to this. The aspect of impermanence serves as cause for them, while they are not the cause of this, because they are subordinate to this. The arising of the aspect of impermanence must come first; the same applies to the aspects of duḥkha, śūnyatā, and anātman. Other conditioned dharmas should be understood by analogy with this; therefore no two minds are cause and fruit of each other. If one claims: there is one who, relying on the fourth dhyāna, attains arhatship and can cultivate uncontaminated [dharmas] of the future nine planes, and the cultivated uncontaminated [dharmas] are all subordinate to this; later, relying on the noble path of another plane that becomes manifest, they cannot further cultivate future uncontaminated [dharmas] because the noble path of other planes is not subordinate to this—they should be in the past and present, not being similar causes, which would contradict what is stated here that preceding roots of wholesome dharmas are similar causes for subsequently arising ones, and so on at length. Lest there be this fault, that the future realm has no similar cause is logically superior."