俱舍論疏 6.303

6.303

論「有等流果至不應更與」，答也。無間果生，因現在故。若果已生至現在時，因便過去，名已與果，非正與也。問：俱有、相應現在取果，爾時果法至已生位，如何說與謂果生時？有說現在亦名生故。

The Śāstra states: "There is an outflowing fruition [...] should not give again." This is the reply. Because when the immediate fruition arises, the cause is present. If the fruition has already arisen and reached the present time, the cause has already passed into the past, which is termed 'having already given the fruition', not 'presently giving'. Question: Co-existent and associated causes grasp fruition in the present; at that time, the fruition dharma has reached the state of having arisen—how then can giving be said to occur when the fruition arises? Some say that the present is also called 'arising'.