俱舍論疏 10.86

10.86

論「先後因果至有所造色」，有部救也。因果有二，有同時、有異時。如所引教理，即是異時因果。我宗亦許有極成同時因果，如眼根、色境與識同時，而根、境生識，非識生根、境。四大、造色，如影與芽，豈非俱有？而芽、大種生影、造色，非影、造色生芽、大種。此亦有教理也。今詳此釋與本文相順也。

On the Śāstra's statement: "Cause and effect [can be] sequential ... there are derived matters": the Sarvāstivādin defends. Cause and effect are of two kinds: simultaneous and successive. The scripture and reasoning cited just now refer to successive cause and effect. Our school also accepts well-established simultaneous cause and effect, just as the visual faculty and visible forms are simultaneous with visual consciousness, yet the faculty and objects produce consciousness, while consciousness does not produce the faculty and objects. The four great elements and derived matter—like a shadow and a sprout—are they not co-existent? Yet the sprout and the great elements produce the shadow and derived matter, whereas the shadow and derived matter do not produce the sprout and great elements. This also has scriptural and rational support. Examining this explanation now, it accords with the root text.