俱舍論記 6.42

6.42

「理不應然至理成因果」者，說一切有部救義。汝今非我同時因果，理不應然，說果體有無，隨因有無故。善因明論者，心無朋黨說因果相。言若此因有、無，彼果隨有、無者，此法定是因，彼法定是果。我說亦爾，俱有法中同有、同無，理成因果。

On "It is not logically tenable [...] is logically established as cause and effect": this is the Sarvāstivādin defending the position. You now deny our simultaneous cause and effect, but this is not logically tenable, because one speaks of the existence or non-existence of the entity of the result in correspondence with the existence or non-existence of the cause. Those skilled in hetuvidyā (treatises on logic), free from party bias in their minds, describe the characteristics of cause and effect thus: if this cause exists or does not exist, and that result corresponds in existing or not existing, then this phenomenon is definitively the cause, and that phenomenon is definitively the result. What we say is also like this: among co-existent phenomena, they exist together and are non-existent together, so they are logically established as cause and effect.