成唯識論了義燈 3.39

3.39

《論》：又諸無為許無因果故等者。舊《俱舍》云：無為非因果者。錯翻無字，以為非字。若言非者，即不是六因五果。他宗自許六因之內，為能作因，五果之中，是離繫等。今言無因果者，雖為能作因，無取與果用故。無有力能令果生，故云無果。雖擇滅無為，是離繫等果，不從因生，故云無因。不礙他生，為能作因，由離縛得。擇滅是離繫。餘二增上，俱通士用。大乘所說如《樞要》辨。

[Regarding] the Treatise stating: "Furthermore, because all unconditioned [phenomena] are admitted to have neither causes nor effects," etc.: The old Kośa stated that unconditioned [phenomena] are not causes and effects. This mistranslated the character "lacking" (無) as "not" (非). If one says "not", that means they are not among the six causes and five effects. Yet the other school themselves admit that among the six causes, they serve as the efficient cause (kāraṇahetu), and among the five effects, they are the fruit of disjunction (visaṃyogaphala), etc. Here, saying they "have neither cause nor effect" means that although they serve as efficient causes, they lack the function of grasping and yielding effects; because they have no efficacy to cause an effect to arise, they are said to be "without effects." Although unconditioned cessation through deliberation (pratisaṃkhyā-nirodha) is the fruit of disjunction, etc., it does not arise from a cause; hence it is said to be "without cause." Not obstructing the arising of others, it serves as an efficient cause; attained through separation from bondage, cessation through deliberation is disjunction. The other two [unconditioned phenomena] are of the nature of predominance, and both extend to virile action (puruṣakāra). What the Mahāyāna states is explained in the Shunyao.