俱舍論記 7.20

7.20

「彼說非善至而得生故」者，論主破。夫心、心所具四緣生，若執同類唯生同類，初無漏心前無此類，應闕此等無間緣而得生故。若闕得生，便有三緣生過。雖無同類因生，而有相應、俱有因生，故有因緣。

"What they say is incorrect ... could nevertheless arise" is the author's refutation. Mind and mental factors necessarily arise from four conditions. If one insists that the homogeneous produces only the homogeneous, then since there is no such category prior to the first undefiled mind, it would follow that it could arise even though it lacked this immediately antecedent condition. If it could arise lacking [this condition], there would be the fault of arising from three conditions. Although it does not arise from a homogeneous cause (sabhāga-hetu), it arises from associated and coexistent causes (saṃprayuktaka-hetu, sahabhū-hetu); therefore, the causal condition (hetu-pratyaya) is present.