俱舍論疏 14.59

14.59

論「無散無表至勢微劣故」，此釋不成未來所以。《正理論》云「前生所得別解脫戒，於今受戒最初剎那，如靜慮律儀何不成過去？此責非理，此戒與心非同果故。離染心等皆同一果，故彼戒如心得過去生者。又別解脫未曾得故，應如勝品靜慮律儀，非初剎那中得過去生者（解云：離染心等者，等取一切有戒定心，皆與戒同一果故。勝品靜慮者，謂無始曾未起者）。」

As for the treatise stating, "There is no uninformative [karma] without distraction […] because its power is weak": this explains the reason for not possessing the future. The Nyāyānusāra says: "Why is it that the prātimokṣa precepts obtained in a previous life, at the initial moment of receiving the precepts in the present life, are not possessed as past like dhyāna-saṃvara? This objection is unreasonable, because these precepts and the mind do not share the same fruit. Minds free from defilement and so forth all share one and the same fruit; therefore those precepts, like the mind, obtain past births. Furthermore, because prātimokṣa has never been obtained before, it should be like superior dhyāna-saṃvara, where one does not obtain past births in the initial moment (Explanation: 'minds free from defilement and so forth' includes all minds possessing precepts and concentration, because they all share the same fruit with the precepts. 'Superior dhyāna' refers to that which has never arisen from beginningless time)."