成唯識論述記 4.786

4.786

述曰：此為理證，麁相因果為此例故。言果俱有者，此前後俱也。俱生俱滅者，二法俱有生有滅也，非謂因果同一時生一時滅。故《瑜伽》第五，然法與他性為因，及後自性為因，非即此念。長讀此文，兩法並非即此念故。

The Commentary states: This is rational proof, because coarse cause and effect are of this sort. As for 'the fruit being simultaneous with it': here it means prior and subsequent being together. 'Simultaneously arising and simultaneously ceasing' means that the two dharmas both have arising and ceasing, not that cause and effect arise at the same time and cease at the same time. Therefore the Yogācārabhūmi, fascicle five, states: 'However, a dharma serving as cause for another nature and serving as cause for its own subsequent nature is not in this very moment.' Reading this text continuously, neither of the two dharmas is in this very moment.