瑜伽師地論略纂 3.5

3.5

敘執有二：初敘四道理；後「若不爾者」下，返申四難，成前四。　一、世俗共成理，「若從彼性，此性得生」等是，謂從彼穀，此禾得生，世界共知穀為禾因，非麥為因。　二、唯於此求理，「若求果者，唯取此因，非餘」，謂世等禾果唯取穀因，以求禾生而種於穀，非餘麥等。　三、營搆非餘理，「若即於彼穀，加功營搆諸所求事，非餘」，謂即於彼穀用力種鋤，以求禾果，非於麥等。　四、果從彼生理，「又若彼果，即從彼生，不從餘生」，謂彼禾果從彼穀生，不從麥生。故知穀因中已先有禾果。

The statement of their tenets has two parts: first, stating four rationales; and second, from "if it were not so" downward, presenting four counter-challenges to establish the preceding four. 1. The rationale of worldly consensus: this is shown in "if from that nature this nature comes to be born," and so forth, meaning that from that grain this paddy can be born, and the world universally knows that grain is the cause of paddy, not wheat. 2. The rationale of seeking only in this: "if one seeks the effect, one takes only this cause and not others," meaning that in the world, for the effect of paddy one takes only the cause of grain, planting grain in order to seek the growth of paddy, and not other [seeds] like wheat. 3. The rationale of expending effort on this and not others: "if one applies effort and manages what is sought only in that [grain] and not others," meaning that one applies labor to plant and hoe precisely in that grain in order to seek the effect of paddy, not in wheat and so forth. 4. The rationale that the effect arises from that: "further, if that effect arises precisely from that and does not arise from others," meaning that the effect of paddy arises from that grain and does not arise from wheat. Therefore, one knows that the effect of paddy already previously exists within the cause of grain.