俱舍論疏 6.60

6.60

論「理不應然至理成因果」，有部釋也。我今所說俱有因果，隨因有無，果有無故。芽、影亦爾。如善因明者說因果相，若此有彼定隨有，若此無彼定隨無者，此定為因、彼定為果。俱有法中隨一有即一切有，隨一無即一切無，以此之理故成因果。

On the Śāstra's statement: "In principle it should not be so... in principle constitutes cause and effect": this is the Sarvāstivādin's explanation. The simultaneous cause and effect of which we speak exists or does not exist according to whether the cause exists or does not exist; the sprout and shadow are also like this. As those skilled in hetuvidyā describe the characteristic of cause and effect: if when this exists that definitely follows and exists, and when this does not exist that definitely follows and does not exist, then this is definitely the cause and that is definitely the result. Among coexistent phenomena, whenever one exists, all exist; whenever one is absent, all are absent. By this principle, they constitute cause and effect.