[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) › [俱舍論頌疏論本](https://indike.org/pramana/in.bauddha.taisho.1823) › 6.9 # 俱舍論頌疏論本 6.9 俱舍論頌疏論本 6.9 - **Language:** Classical Chinese ### [6.9](https://indike.org/pramana/in.bauddha.taisho.1823.6.9) 釋曰：除自者，唯有為法也。謂有為法生，除其自體，自體非因，故須除也。餘能作者，正明因體。有為法生時，除自體外，餘一切法皆不為障，名能作因。故頌「餘」字通一切法，謂有為、無為皆能作因體也。故論云：「一切有為，唯除自體，以一切法為能作因，由彼生時無障住故。」解云：以不障義釋能作因，故知能作因寬，通一切法。增上果狹，唯有為法也。因能作果，名能作因，能作即因，持業釋也。問：「若據此義，餘五種因亦名能作因，皆能作果故，何故此因獨名能作？」答：「論云：『雖餘因性亦能作因，然能作因更無別稱。如色處等，總即別名。』解云：所餘五因皆有別名，唯能作因未有別名，謂餘五因所簡別故，此能作因雖標總稱，即受別名也。」 > The commentary explains: 'Except itself' refers only to conditioned dharmas. When a conditioned dharma arises, its own entity is excluded, because an entity cannot be a cause for itself; hence it must be excluded. 'Everything else is efficient' directly clarifies the essence of the cause. When a conditioned dharma arises, all other dharmas apart from its own entity do not obstruct it, and are called efficient causes. Therefore, the word 'else' (yu) in the verse extends to all dharmas, meaning that both conditioned and unconditioned dharmas serve as the essence of the efficient cause. Thus the treatise states: 'All conditioned dharmas, excluding only their own entities, have all dharmas as their efficient causes, because there is no obstruction when they arise.' The explanation says: Explaining the efficient cause by the meaning of non-obstruction shows that the scope of the efficient cause is broad, encompassing all dharmas. The sovereign fruit (adhipatiphala) is narrow, being only conditioned dharmas. Because a cause is able to produce a fruit, it is called an efficient cause (kāraṇahetu); that which is capable of producing is itself the cause—this is a karmadhāraya compound. Question: 'According to this meaning, the remaining five causes could also be called efficient causes, since they can all produce fruits; why is this cause alone called efficient?' Answer: 'The treatise states: "Although the nature of the other causes is also that of an efficient cause, the efficient cause has no other distinct name. Just as with the visible-form base (rūpāyatana) and so forth, the general term serves as the specific name." The explanation says: The remaining five causes all have specific names, whereas the efficient cause alone lacks a separate name. Because it is differentiated from the other five causes, although this efficient cause bears a general designation, it receives this as its specific name.' > — English (machine translation) (machine translation) - [Previous: 6.8](https://indike.org/pramana/in.bauddha.taisho.1823.6.8) - [Next: 6.10](https://indike.org/pramana/in.bauddha.taisho.1823.6.10) - [Up: 6](https://indike.org/pramana/in.bauddha.taisho.1823.6) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1823~en-mt.6.9) — English, machine translation ## Linked texts (5) - [俱舍論疏](https://indike.org/pramana/in.bauddha.taisho.1822.6.10) — Classical Chinese - [俱舍論記](https://indike.org/pramana/in.bauddha.taisho.1821.6.10) — 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 - [阿毘達磨俱舍論](https://indike.org/pramana/in.bauddha.sanskrit.darsana.abhidharma.abhidharmakosa!bhasya*zh-xuanzang.6.8) — 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.1823.6.9](https://indike.org/pramana/in.bauddha.taisho.1823.6.9) · Pramāṇa