俱舍論疏 5.235

5.235

論「又如有為至一無生用」，第三釋也。如汝有部一切有為皆有生相，而許因緣望有為法於一有用、於一無用，即如眼根於生眼識有用、於生耳識無用。我經部有為、無為同無生相，而彼因緣望有為有用、無為無用。餘文可解。

The Śāstra states: "Furthermore, just as for the conditioned... has no productive function for the other." This is the third explanation. Just as in your Sarvāstivādin school all conditioned dharmas have the mark of arising, yet you allow that causes and conditions, with respect to conditioned dharmas, have function toward one and lack function toward another—just as the eye faculty has function in producing eye consciousness but lacks function in producing ear consciousness—so in my Sautrāntika school both conditioned and unconditioned equally lack the mark of arising, yet those causes and conditions have function toward the conditioned and lack function toward the unconditioned. The rest of the text is understandable.