[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [俱舍論記](https://indike.org/pramana/in.bauddha.taisho.1821) › 6.18 # 俱舍論記 6.18 俱舍論記 6.18 - **Language:** Classical Chinese ### [6.18](https://indike.org/pramana/in.bauddha.taisho.1821.6.18) 「意識緣彼至有能生力」者，答。意識緣彼涅槃等法為境而生，或起善正見等、或起惡邪見等。因此意識，後時眼識或善或惡，隨其所應次第得生，展轉因故。故彼涅槃等，於眼識生有能作力。餘法准此有能生力。問：體既寬通，諸法相望因果云何？答：如《正理》十五云「過去諸法與餘二世為能作因，彼二世法還與過去為增上果。未來諸法與餘二世由無障故為能作因。彼二世法非俱、後故，不與未來為增上果。果必由因取，故唯有二（解云：果法若俱、若在後，故言有二）。因唯據無障，故許通三。現在諸法與餘二世為能作因，彼二世中唯未來法為現在果。有為有為是因是果，有為無為非因非果，無為無為非因非果，無為有為是因非果。由此義故說如是言：能作因多，非增上果。以一切法皆能作因，唯諸有為是增上果。」 > Regarding '\[The mental consciousness takes that as an object ... has productive efficacy\]', this is the answer: The mental consciousness arises taking dharmas such as that nirvāṇa as its objective domain, and either wholesome right views, etc., or unwholesome wrong views, etc., are produced. Conditioned by this mental consciousness, subsequent visual consciousness—whether wholesome or unwholesome—is able to arise in sequence as appropriate, as an indirect, mediated cause. Therefore, that nirvāṇa and so forth has efficient efficacy with respect to the arising of visual consciousness. The remaining dharmas likewise have productive efficacy by analogy. Question: Since the substantial nature is so broad and pervasive, how do dharmas relate to one another as cause and effect? Answer: As Nyāyānusāra, fascicle 15, states: 'Past dharmas are the efficient cause for the remaining two times; those dharmas of the two times in turn serve as the sovereign fruit (adhipati-phala) for the past. Future dharmas, by being unobstructed, are the efficient cause for the remaining two times. Since those dharmas of the two times are neither simultaneous with nor subsequent to \[the future\], they do not serve as sovereign fruits for the future. A fruit must be grasped by a cause, and therefore there are only two (Explanation: fruit dharmas are either simultaneous or subsequent; hence it says there are two). The cause is grounded solely in the absence of obstruction, so it is acknowledged to encompass all three \[times\]. Present dharmas are the efficient cause for the remaining two times; of those two times, only future dharmas are the fruit of the present. Saṃskṛta is both cause and fruit for saṃskṛta; saṃskṛta is neither cause nor fruit for asaṃskṛta; asaṃskṛta is neither cause nor fruit for asaṃskṛta; asaṃskṛta is a cause and not a fruit for saṃskṛta. On this account, it is said: Efficient causes are many, sovereign fruits are not. For all dharmas are efficient causes, but only saṃskṛta dharmas are sovereign fruits.' > — English (machine translation) (machine translation) - [Previous: 6.17](https://indike.org/pramana/in.bauddha.taisho.1821.6.17) - [Next: 6.19](https://indike.org/pramana/in.bauddha.taisho.1821.6.19) - [Up: 6](https://indike.org/pramana/in.bauddha.taisho.1821.6) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1821~en-mt.6.18) — English, machine translation ## Linked texts (3) - [俱舍論疏](https://indike.org/pramana/in.bauddha.taisho.1822.6.20) — Classical Chinese - [阿毘達磨順正理論](https://indike.org/pramana/in.bauddha.sanskrit.darsana.abhidharma.abhidharmakosa!nyayanusara*zh-xuanzang.15.8) — Classical Chinese - [阿毘達磨藏顯宗論](https://indike.org/pramana/in.bauddha.sanskrit.darsana.abhidharma.abhidharmakosa!abhidharmakosasastrakarikabhasya*zh-xuanzang.8.20) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1821.6.18](https://indike.org/pramana/in.bauddha.taisho.1821.6.18) · Pramāṇa