瑜伽師地論略纂 3.101

3.101

吉祥論中，亦有四。日月蝕等時，然不吉祥，為事不成；若隨順彼，精懃供養，眾事皆成。　「餉佉」者，即前所說䗍貝也。　「但見日月乃至眾生淨不淨業果報成熟」等者，逢日等蝕時，眾生善惡業成熟故，隨應獲果。見惡果者，謂由不順日月等故，招不吉祥。見善果者，謂由隨順日月等故，獲此善果。自既諸見，亦為他說。　「若日等所作者，現見盡壽造福非福業」等者，現見世間有造善業現獲善果，有造惡業現獲惡果；若由日等作，此事不成，違現事故。　上來破計皆有比量，恐厭煩文，遂難偏敘，諸有學者，一一應作。

In [the section on] auspiciousness assertions, there are also four parts. During eclipses of the sun and moon, it is inauspicious, so undertakings are not accomplished; but if one accords with them and diligently makes offerings, all undertakings will succeed. "Śaṅkha" is the conch shell mentioned earlier. "Merely seeing the sun and moon... up to the fruit of sentient beings' pure and impure karma ripening..." and so forth: when encountering an eclipse of the sun and the like, because the good and bad karma of sentient beings is ripening, they receive their fruit accordingly. Those who see bad fruits think that because they did not accord with the sun, moon, and the like, they incurred inauspiciousness. Those who see good fruits think that because they accorded with the sun, moon, and the like, they attained these good fruits. Having these views themselves, they also explain them to others. "If it were produced by the sun and the like, we visibly see people creating meritorious and non-meritorious karma throughout their lives..." and so forth: one visibly sees in the world that those who create good karma visibly receive good fruits, and those who create evil karma visibly receive bad fruits; if this were produced by the sun and the like, this would not hold, because it contradicts observed facts. The refutations of these postulates above all contain syllogisms (anumāna). Fearing an overly tedious text, I have refrained from presenting each one; students should construct them one by one.