俱舍論疏 6.57

6.57

論「而諸世間至有因果義」，經部先縱，今即奪也。世間種與芽等為因，世共極成。因果相生事中，未見如有部計立俱有因同時因果。故今應問薩婆多部，云何俱起諸法聚中有因果義？法若未生，因未取果；因若取果，果法已生。俱時生法何成因果？

On the Śāstra's statement: "Yet in the world... the meaning of cause and effect": having previously conceded, the Sautrāntika now withdraws its concession. That in the world seeds and so forth serve as causes for sprouts and so on is universally established in the world. Among actual instances of cause and effect generating each other, one never sees simultaneous cause and effect as posited by the Sarvāstivādin's establishment of the coexistence cause. Therefore, one should now ask the Sarvāstivāda school: How can there be the meaning of cause and effect among an aggregate of simultaneously arising phenomena? If a phenomenon has not yet arisen, the cause has not grasped the result; if the cause has grasped the result, the resultant phenomenon has already arisen. How can simultaneously arising phenomena constitute cause and effect?