俱舍論記 10.85

10.85

「仁雖許爾至先意後識等」者，經部復破同時因果。經但言觸生受，不言受生觸，故知前因後果非據同時互為因果？言互相生，即有違教過也。又此同時互為因果義，非應道理，越能生法故。此觸、受二俱至現在已生同時，如何可言互為能生？故義非理，越能生法。凡言因果必前望後，若此因法世間極成能生彼果法，此因法與彼果時別極成，如先種後芽等。

Regarding "Although you grant this … first the mind, then consciousness, and so on": the Sautrāntika refutes simultaneous cause and effect again. The sūtra only says that contact produces feeling; it does not say that feeling produces contact. Therefore, we know that the cause precedes and the effect follows, and it does not rely on their being mutually cause and effect simultaneously. To say that they mutually produce each other incurs the fault of contradicting the teachings. Furthermore, this principle of being mutually cause and effect simultaneously does not accord with reason, because it violates the law of production. Both contact and feeling have simultaneously reached the present and already arisen; how could it be said that they are mutually productive? Thus the meaning is irrational and violates the law of production. Whenever cause and effect are spoken of, it must be the prior relative to the posterior. If this causal phenomenon is universally established in the world as being capable of producing that effect-phenomenon, this causal phenomenon and that effect are universally established as being separated in time, just as the seed comes first and the sprout later, and so on.