俱舍論記 6.108

6.108

「由互為果義至互為因義」者，由互為果義立俱有因。猶如遠行商侶相依，共遊險道更互相依，喻俱有因。依、緣、行、時、事五種平等共相應義，立相應因。即如商侶相依，於一時中同受用飲食、衣服等，同作行、住等事業，望前相依共遊險道稍親，故喻相應。「其中闕一」者，謂於所依、所緣、行相、時、事中，若闕一種，皆不相應。又解：於心、心所法中隨其所應，若有闕一皆不相應，是故極成互為因義是相應因。

"Regarding 'From the meaning of being mutually fruit... the meaning of being mutually cause':" the co-existent cause is established from the meaning of being mutually fruit. It is like traveling merchants relying on one another, traveling together through a perilous path, depending on one another mutually; this illustrates the co-existent cause. The associated cause is established from the meaning of being mutually associated in the fivefold equality of support, objective support, mental aspect, time, and entity (dravya). This is like merchants relying on one another, at the same time partaking together in food, drink, clothing, and so forth, and performing together activities like walking and standing; compared to merely relying on one another to travel a perilous path, this is somewhat closer, hence it illustrates association. 'If one among them is lacking' means: among support, objective support, mental aspect, time, and entity, if a single one is lacking, they are not associated. Another explanation states: among the dharmas of mind and mental factors, according to what is appropriate, if a single one is lacking they are not associated; therefore, the completely established meaning of being mutually cause is the associated cause.