俱舍論疏 6.20

6.20

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.’”