[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) › [俱舍論疏](https://indike.org/pramana/in.bauddha.taisho.1822) › 6.16 # 俱舍論疏 6.16 俱舍論疏 6.16 - **Language:** Classical Chinese ### [6.16](https://indike.org/pramana/in.bauddha.taisho.1822.6.16) 論「雖無障用至亦得如前說」，指事答也。若有力者，由今不障，得為其因。其無力者，亦由今不障故，得為其因。有力、無力障雖有別，生時無障其義即同，由此二種為因即等。《正理》釋云「由一切法展轉相望皆有障力，故得為因。謂於是處有此一法，是處無容更有第二。設復此法於餘處有，彼亦無容更有餘法。如是諸法，豈不相望皆能為障而不為障，故皆可立為能作因。無色亦有時依等定，故彼相望亦有障力。又諸法內一法生時，如與欲法，餘皆無障。謂二緣故法不得生：一順因無、二違緣有。諸法生位必待勝力各別內緣，及待所餘無障而住。」 > The Śāstra says, “Although they lack the function of obstructing... they can also be as stated before,” which points to things to give an answer. If something is potent, because it does not obstruct now, it can be its cause. That which is impotent can also be its cause because it does not obstruct now. Although the obstructions of the potent and the impotent differ, their meaning of non-obstruction at the time of arising is identical; therefore, both are equally causes. The Nyāyānusāra explains: “Because all dharmas mutually possess the power of obstruction when viewed against each other, they can be causes. That is, where this one dharma exists, that place cannot accommodate a second. Even if this dharma existed elsewhere, that place could not accommodate other dharmas either. How could such dharmas, viewed against each other, not all be capable of obstructing and yet not obstruct? Therefore, they can all be established as efficient causes. Immaterial dharmas also have determinations of temporal basis and so forth, so when viewed against each other they also possess the power of obstruction. Furthermore, when among all dharmas a single dharma arises, like a dharma granting desire, all the rest are without obstruction. That is, a dharma fails to arise due to two conditions: first, the absence of concordant causes; second, the presence of discordant conditions. The state of arising of all dharmas necessarily depends on superior power and distinct internal conditions, as well as on the rest abiding without obstruction.” > — English (machine translation) (machine translation) - [Previous: 6.15](https://indike.org/pramana/in.bauddha.taisho.1822.6.15) - [Next: 6.17](https://indike.org/pramana/in.bauddha.taisho.1822.6.17) - [Up: 6](https://indike.org/pramana/in.bauddha.taisho.1822.6) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1822~en-mt.6.16) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1822.6.16](https://indike.org/pramana/in.bauddha.taisho.1822.6.16) · Pramāṇa