俱舍論疏 6.99

6.99

論「無如是義至無同類因」，論主破也。夫等流果必果後因先，未來既無前後，如何有同類因引等流果？未來當生前後不定。若未來世先是果者，若遇緣先生，即因在未來果在過、現，即是已生法為果、未生法為因，如過去法非現在果。故知無未來法過、現為果，果先因後故。故未來世無同類因。

The treatise says: "There is no such principle... there is no similar cause." The author of the treatise refutes [them]. An outflow fruit (niṣyanda-phala) must have the fruit subsequent and the cause prior; since the future has neither prior nor subsequent, how can there be a similar cause that induces an outflow fruit? The sequence of what will arise in the future is unfixed. If in the future realm that which was previously a fruit encounters conditions and arises first, then the cause is in the future while the fruit is in the past or present; this would mean an already-arisen dharma is the fruit and an unarisen dharma is the cause, just as a past dharma is not the fruit of a present one. Therefore, we know that no future dharma has a past or present [dharma] as its fruit, because the fruit would precede the cause. Therefore, there is no similar cause in the future period.