俱舍論疏 3.164

3.164

論「初預流果至依因性故」，釋初果也。《正理論》云「雖解脫道於沙門果非同類因而是相應，俱有因故，名得彼果亦無有失。以沙門體更互相依而得生故，展轉相望為士用果，誰復能遮？若言加行、無間、勝進應亦爾者，許亦無失。或已知根亦為同類因，能得預流果，謂轉根時，如阿羅漢就容有說，亦無有過。」

The treatise says: "The initial fruit of the stream-enterer (srotāpanna) ... because of the nature of being a supporting cause." This explains the first fruit. The Nyāyānusāra says: "Although the path of liberation is not a cause of the same kind (sabhāgahetu) with respect to the fruit of asceticism (śrāmaṇyaphala), yet because it is an associated cause (saṃprayuktakahetu) and a coexistent cause (sahabhūhetu), to say that one attains that fruit is also not an error. Since the substance of the ascetic is produced through mutual dependence, mutually regarding one another as a virile effect (puruṣakāraphala), who could forbid it? If it is said that the preparatory [path], uninterrupted [path], and advanced [path] should also be so, to concede this is also without fault. Alternatively, the faculty of having known (ājñātāvīndriya) is also a cause of the same kind capable of attaining the fruit of the stream-enterer, that is, at the time of transforming faculties (indriyaparivarta); as is said regarding what is possible for the arhat, there is also no fault."