俱舍論疏 6.22

6.22

「論曰至為俱有因」，此釋初句，辨因相也。此與《婆沙》第十六評家，及《正理論》義不同也。《婆沙》云「同一果義是俱有因義」，《正理論》云「有為法一果是俱有因義」，不云互為果是俱有因義。

The passage from the Śāstra starting with “The Śāstra says” up to “are co-existent causes” explains the first line and identifies the characteristic of the cause. This differs from the meaning of the sixteenth evaluating master in the Vibhāṣā and the Nyāyānusāra. The Vibhāṣā says: “Having the same single fruit is the meaning of the co-existent cause.” The Nyāyānusāra says: “Conditioned dharmas having one fruit is the meaning of the co-existent cause”; it does not say that being mutually fruits is the meaning of the co-existent cause.