俱舍論疏 6.64

6.64

論「若謂三杖至連持令住」，縱有部救破也。汝若說俱有因猶如三杖相依互皆有力為俱有因，有對造色等俱起相望無力故不成因者，此應思惟，如是三杖為由俱起相依力住？為由前生因緣合力令彼三杖俱起住耶？又現見彼三杖之中，亦有離三杖外別物，繩、鉤等連，地持令住。西方事火外道等，將三杖行，住即上安火灌、繩上安鉤，用繩繫三杖交立於地。經部計三杖住，由前念繩、鉤、地，令後念三杖住也。

On the Śāstra's statement: "If it is said that like three staves... held together so that they stand": this provisionally grants the Sarvāstivādin's defense and then refutes it. If you say that the coexistence cause is like three staves supporting one another where all mutually have efficacy as coexistence causes, whereas resistant derived matter and so forth arise simultaneously but in relation to one another lack efficacy and therefore do not form the cause, then this should be considered: Do these three staves stand due to the efficacy of mutual dependence in arising simultaneously, or is it due to the combined efficacy of causes and conditions arisen previously that those three staves arise simultaneously and stand? Moreover, one visibly observes among those three staves that there are also distinct objects apart from the three staves—ropes, hooks, and so forth connecting them, while the ground supports them so that they stand. Fire-worshipping non-Buddhists in the western regions and others carry three staves as they walk; when staying, they place a fire pot on top, attach a hook to the rope, bind the three staves with the rope, and cross them so that they stand on the ground. The Sautrāntika holds that the standing of the three staves is caused by the rope, hook, and ground of the preceding moment causing the three staves of the subsequent moment to stand.