俱舍論疏 6.20

6.20

論「有餘師說至有能生力」，大文第二敘異說也。此師意說：一切諸法與一切法為能作因，展轉皆悉有其力用。如文可解。雖由能作因取增上果，而因即廣，其果即狹。《正理論》云「過去諸法與餘二世為能作因，彼二世法還與過去為增上果（此有因有果也）。未來諸法與餘二世由無障故為能作因，彼二世法非俱、後故，不與未來為增上果。果必由因取，故唯有二；因唯據無障，故許通三。」解云：取果唯現，過去已取、未來未取。已取果已屬已，未取果未屬已，果據所取故唯有二。謂若俱、若在後，因唯無障，不據能取，故許通三，謂若俱、若在前、若在後也。現在諸法與餘二世為能作因，彼二世法中，唯未來法為現在果（已上三世相對）。有為、無為非因非果，有為望無為非因，無為無生故亦非果。無為不能取故，無為、無為非因、非果無為望無為非因，無為無生故非果，非所取故。無為、有為是因非果，不障生故是因，體不生故、非所取故非果。由此義故說如是言：能作因多非增上果，以一切法皆能作因，唯諸有為是增上果。

The Śāstra says, “Other masters say... has the power capable of producing,” which is the second major section, recounting divergent doctrines. This master’s intended meaning is: all dharmas serve as efficient causes for all dharmas, and mutually they all possess their efficacy and function. This can be understood from the text. Although an adhipati-phala (dominant fruit) is grasped by an efficient cause, the cause is broad while its fruit is narrow. The Nyāyānusāra states: “Past dharmas serve as efficient causes for the other two times, and the dharmas of those two times in turn serve as dominant fruits for the past (here there are both cause and fruit). Future dharmas serve as efficient causes for the other two times due to non-obstruction; because the dharmas of those two times are neither simultaneous nor posterior, they do not serve as dominant fruits for the future. A fruit must be grasped by a cause, hence there are only two [times]; a cause is based solely on non-obstruction, hence it is admitted to apply across all three [times].” Explanation: Grasping a fruit occurs only in the present: the past has already grasped it, and the future has not yet grasped it. What has already grasped a fruit already belongs to itself; what has not yet grasped a fruit does not yet belong to itself. The fruit is based on what is grasped, hence there are only two [times]—namely, either simultaneous or posterior. The cause is based solely on non-obstruction and is not based on the capacity to grasp; hence it is admitted to apply across all three [times]—namely, whether simultaneous, prior, or posterior. Present dharmas serve as efficient causes for the other two times; among the dharmas of those two times, only future dharmas are the fruits of the present (the above is the mutual relation of the three times). Conditioned and unconditioned [dharmas] are neither cause nor fruit: conditioned viewed against unconditioned is not a cause, and because the unconditioned does not arise, it is also not a fruit. Because the unconditioned cannot grasp [a fruit], unconditioned and unconditioned are neither cause nor fruit: unconditioned viewed against unconditioned is not a cause, and because the unconditioned does not arise and is not what is grasped, it is not a fruit. Unconditioned and conditioned are cause and not fruit: because it does not obstruct arising, it is a cause; because its essence does not arise and it is not what is grasped, it is not a fruit. For this reason, it is said: ‘There are many efficient causes that are not dominant fruits, because all dharmas can be efficient causes, whereas only conditioned dharmas are dominant fruits.’”