俱舍論疏 6.197

6.197

論「以諸無為至與果用故」，答也。於他生位不為障故，名能作因。無為不障他生，名能作因。名有果者，據取、與義。法至現立，方名取果。無為離世，無取、與用，不名有果，故無為法無增上果。已上述有部宗。

On the Śāstra's: "Because all unconditioned dharmas [...] and function of giving results": this is the answer. Because it is not an obstruction at the time when another arises, it is called an efficient cause. The unconditioned does not obstruct the arising of others, so it is called an efficient cause. That which is called "having a result" is based on the meaning of grasping and giving. Only when a dharma reaches the present state is it called grasping a result. The unconditioned is free from the time periods, lacking the function of grasping and giving, and is not called having a result; therefore, unconditioned dharmas have no sovereign result. The above relates the Sarvāstivāda tenet.