瑜伽師地論略纂 3.49

3.49

破第二計難常中有四破，第三「若不生起法及非法，應諸蘊身畢竟不起」者，我若不造法及非法，後蘊應無，以無因故。量云：應後蘊畢竟不生，執我不起法非法故，猶如兔角。　「又應不由功用，我常解脫」，以不生起法非法故。量云：汝我在生死不由功用，應成解脫，不造法非法故，如涅槃位。彼說我得涅槃之時，離眾縛故，名為解脫；在生死中，便有縛縛。　「又於此滅壞，後於餘處不作而得，有大過失」等者，我無常滅，業亦隨無，後餘果生，無因而有，是謂不作而得過也。我今佛法種剎那滅，隨本識中前滅後生，果由因起；汝無熏習，我滅業亡，後果無因，故成大過。量云：汝我滅已，後有果應不生，以無因故，如兔角等。

In refuting the second position with the objection regarding permanence, there are four refutations. The third states: "If it does not produce dharma and adharma, the body of aggregates should never arise at all." If the self does not produce dharma and adharma, future aggregates should not exist, because of the absence of a cause. The syllogism is: "Future aggregates should definitively not arise; because it is held that the self does not produce dharma and adharma; just like a rabbit's horn." "Furthermore, without effort, the self should be eternally liberated," because it does not produce dharma and adharma. The syllogism is: "Your self in saṃsāra should achieve liberation without effort; because it does not produce dharma and adharma; just as in the state of nirvāṇa." They state that when the self attains nirvāṇa, it is called liberated because it is free from all bondages; while in saṃsāra, it is bound by bondages. In "Furthermore, upon being destroyed here, later obtaining [a fruit] elsewhere without having acted involves a great fault...": if the self is impermanent and perishes, karma also perishes with it; and when a subsequent fruit arises, it would exist without a cause, which is called the fault of obtaining without having acted. Now, in our Buddhist doctrine, seeds perish moment by moment, perishing previously and arising subsequently within the mūlavijñāna, and the fruit arises from the cause; whereas you have no perfuming (vāsanā), so when the self perishes, karma is lost, and the subsequent fruit has no cause, which constitutes a great fault. The syllogism is: "After your self perishes, the subsequent fruit should not arise; because of the absence of a cause; like a rabbit's horn."