大乘義章 3.37

3.37

第二門中就時分別。時謂三世。六因之中，所作最寬，故通三世及非三世，有為法中所作因者通於三世，無為法中所作因者非三世攝。自分、遍因唯在過現，不通未來，未來未起，無前後故。相應、共有及以報因，通其三世。故彼論言「作因一切法，二因說二世，餘三說三世。」若使未來無前後故不說自分及遍因者，是則未來無前後故應無報因。釋言：報因異類牽果，彰因義顯，故得說因。自分、遍因同類相起，因相微隱，故不說也。

In the second section, distinction is made with respect to time. Time refers to the three times. Among the six causes, the efficient cause is the broadest; hence it extends to the three times and to what is not of the three times: an efficient cause among conditioned dharmas extends across the three times, while an efficient cause among unconditioned dharmas is not subsumed within the three times. Causes of equal status and universal causes exist only in the past and present, not extending to the future, because unarisen future dharmas have no before and after. Associated causes, coexistent causes, and retributive causes extend across the three times. Therefore that treatise says: 'The efficient cause comprises all dharmas; / Two causes are said of two times; / The remaining three are said of three times.' If causes of equal status and universal causes are not spoken of in the future because the future has no before and after, then because the future has no before and after, there should also be no retributive cause. The explanation says: a retributive cause draws forth an effect of a different class, and its causal meaning is evident; therefore it can be said to be a cause. Causes of equal status and universal causes arise in mutual relation within the same class, and their causal characteristic is subtle and hidden; therefore they are not spoken of [there].