瑜伽師地論略纂 14.56

14.56

論云「又法生已，餘停住因不可得故」者，此破正量部師立眼根等色一期停住，不經生滅。應量破云：眼等諸色離剎那住外無別住因（宗），是有為故，有生滅故（因），猶如燈電及心、心所（喻）。本比量也。亦可更以比量破云：眼等諸色應非久住，所餘久住所不攝故，如燈電等；若是久住，定所餘久住所攝，猶如虛空。又量天：眼等諸色無久住因，眼等燈等之中隨一攝故，猶如燈等；若久住者，定非眼等燈等之中隨一所攝，如虛空等異喻。

The treatise says: "Furthermore, after a dharma has arisen, another cause for its persistence cannot be apprehended." This refutes the Saṃmatīya masters who establish that material form such as the eye faculty persists for a period without undergoing arising and ceasing. One should refute them with an inference: "Matter such as the eye and the like has no separate cause of persistence apart from momentary abiding (thesis), because it is conditioned, because it has arising and ceasing (reason), just like a lamp, lightning, the mind, and mental factors (example)." This is the primary inference. One could also further refute them with an inference: "Matter such as the eye and the like should not endure for a long time, because it is not subsumed under other things that endure for a long time, like a lamp, lightning, and the like; if it endured for a long time, it would definitely be subsumed under other things that endure for a long time, just like empty space." Further, the inference of Master Tian: "Matter such as the eye and the like has no cause for enduring long, because it is subsumed under any one among the eye, lamps, and the like, just like a lamp and the like; if it endured for a long time, it would definitely not be subsumed under any one among the eye, lamps, and the like, like the negative example of empty space and the like."