俱舍論記 6.8

6.8

「論曰至無障住故」者，就長行中，初釋頌、後問答。就釋頌中，一出體、二釋名。此即出體。總而言之，一切有為中唯除自體，以一切有為、無為法為能作因體，由彼果生時因無障住故。自於自體恒為障礙，故自望自非能作因，廣如《正理》釋。問：亦與不生能為因不？岳法師解云：「不與為因。」今解：不然，亦與為因。然論說與生為因者，且據顯說。

"The treatise says: […] because they abide without obstruction:" within the prose, first is the explanation of the verse, and second is the question and answer. Within the explanation of the verse, first is identifying the essence, and second is explaining the name. This is identifying the essence. In general, among all conditioned phenomena, with the sole exception of its own self-entity, all conditioned and unconditioned phenomena are the essence of the efficient cause, because when that fruit arises, the cause abides without obstruction. A thing is always an obstruction to itself; therefore, viewed in relation to itself, it is not an efficient cause, as explained at length in the Nyāyānusāra. Question: Can it also serve as a cause for non-arising? Master Yue explained: "It does not serve as a cause." The present explanation: Not so, it also serves as a cause for it. However, when the treatise speaks of serving as a cause for arising, it is speaking provisionally based on what is manifest.