The Vedanta Sutras, commentary by Sankaracharya (SBE34), tr. by George Thibaut  at sacred-texts.com
21. On the supposition of there being no (cause: while yet the effect takes place), there results contradiction of the admitted principle; otherwise simultaneousness (of cause and effect).
It has been shown that on the doctrine of general non-permanency, the former momentary existence, as having already been merged in non-existence, cannot be the cause of the later one.--Perhaps now the Bauddha will say that an effect may arise even when there is no cause.--That, we reply, implies the abandonment of a principle admitted by yourself, viz. that the mind and the mental modifications originate when in conjunction with four kinds of causes 1. Moreover, if anything could originate without a cause, there would be nothing to prevent that anything might originate at any time.--If, on the other hand, you should say that we may assume the antecedent momentary existence to last until the succeeding one has been produced, we point out that that would imply the simultaneousness of cause and effect, and so run counter to an accepted Bauddha tenet, viz. that all things 2 are momentary merely.
409:1 These four causes are the so-called defining cause (adhipatipratyaya), the auxiliary cause (sahakâripratyaya), the immediate cause (samanantarapratyaya), and the substantial cause (âlambanapratyaya).--I extract the explanation from the Brahmavidyâbharana: Adhipatir indriyam tad dhi kakshurâdirûpam utpannasya gñânasya rûpâdivishayatâm niyakkhati niyâmakas ka loke#dhipatir ity ukyate. Sahakârî âlokah. Samanantarapratyayah pûrvagñânam, bauddhamate hi kshanikagñanasamtatau pûrvagñânam uttaragñâsya kâranam tad eva ka mana ity ukyate. Âlambanam ghatâdih. Etân hetûn pratîya prâpya kakshurâdiganyam ity âdi.
409:2 Samskâra iti, tanmate pûrvakshana eva hetubhûtah samskâro vâsaneti ka vyavahriyate kâryam tu tadvishayatayâ karmavyutpattyâ samskârah, tathâ ka kâryakâranâtmakam sarvam bhâvarûpam kshanikam iti pratigñârthah. Brahmavidyâbharana.