俱舍論記 6.38

6.38

「諸由俱有至或俱生故」者，此因解俱有因復明俱有法是因非因。諸由俱有因故成因，彼法必定俱有，或有俱有非由俱有因故成因。總有八對：一謂諸隨相各於本法；二此諸隨相各互相對；三隨心轉法隨相於心；四此諸隨相展轉相對；五一切俱生有對，造色展轉相對；六少分散無表俱生無對，造色七支展轉相對；七一切俱生造色、大種展轉相對；八一切俱生得與所得。如是等諸法雖名俱有，而非由俱有因故成因。所以者何？彼隨相等望本法等，橫望而言，非能同取一果、一異熟及一等流故。恐有難言：得與所得，如生等相與法俱起，應名俱有因。故今釋言：得與所得法非定俱行，或在法前、或在法後、或法俱生，不同生等定與法俱，故得望法非俱有因。

Regarding [the text from] "All things that are causes by virtue of being simultaneous" to "or co-arising": Here, through explaining the simultaneous cause, it further clarifies whether coexistent dharmas are causes or non-causes. All things that become causes by virtue of the simultaneous cause are definitely coexistent, but there are some that are coexistent and yet do not become causes by virtue of the simultaneous cause. In total there are eight pairs: 1. the various secondary characteristics with respect to their respective primary dharmas; 2. these various secondary characteristics mutually relative to one another; 3. the secondary characteristics of dharmas conforming to the mind with respect to the mind; 4. these various secondary characteristics mutually relative to one another; 5. all co-arising possessing-resistance derived matter (upādāya-rūpa) mutually relative to one another; 6. some separate non-communicating (avijñapti) co-arising non-resisting derived matter of the seven limbs mutually relative to one another; 7. all co-arising derived matter and great elements (mahābhūta) mutually relative to one another; 8. all co-arising acquisitions (prāpti) and the acquired. Although such dharmas as these are called coexistent, they do not become causes by virtue of the simultaneous cause. Why is that? Because these secondary characteristics and so on, when viewed horizontally with respect to the primary dharmas and so on, cannot jointly grasp a single fruit, a single maturation, or a single outflow (niṣyanda). Lest someone object: "Acquisition and the acquired, like characteristics such as birth, arise together with the dharma, and should be called simultaneous causes," it is now explained: The acquisition and the acquired dharma do not definitely operate simultaneously; [the acquisition] may be prior to the dharma, posterior to the dharma, or co-arising with the dharma. It is not like birth and the other [characteristics], which are definitely coexistent with the dharma; therefore, acquisition with respect to the dharma is not a simultaneous cause.