瑜伽師地論略纂 3.8

3.8

別破之中分三：初、總徵；二、別難；後、結成。別難中分二：初別申四道理、後顯五相以示正宗。一、無異道理。相者，體也。因果無異，應無二種決定差別。應立量云：汝之果體應非決定，果相即因相故，猶如因相。因相亦然，彼執體一，相有異故。論有宗、因，故今加喻。　「若有異相」下，並設遮。　「若未生相，便於因中，果猶未生，而說是有，不應理」者，因中之果，體猶未生，如何說有？量云：汝果於因中不應說有，未生相故，如兔角等。　「若已生相，即果體已生，復從因生，不應理」者，量云：因中先有已生果法，應更不從因生，體已生故，如已生果。或言生者是有體義，正是本宗。

The specific refutation is divided into three: first, a general interrogation; second, specific challenges; and finally, the conclusion. The specific challenges have two parts: first, presenting four specific rationales; and second, revealing five characteristics to show the correct doctrine. 1. The rationale of non-difference. "Characteristic" means substance. If cause and effect were not different, there should not be two kinds of determinate distinctions. A formal inference (prayogavākya) should be formulated: "Your effect's substance should be non-determinate; because the characteristic of the effect is identical to the characteristic of the cause; just like the characteristic of the cause." The characteristic of the cause is likewise: they hold that the substance is one, yet the characteristics are different. The treatise has the thesis (pratijñā) and reason (hetu), so an example (dṛṣṭānta) is now added. From "if there were different characteristics" downward, an alternative refutation is posited. "If it has the characteristic of not yet arisen, then within the cause, the effect has not yet arisen, yet to say that it exists is illogical": the effect within the cause has not yet arisen in substance, so how could it be said to exist? The inference states: "Your effect should not be said to exist within the cause; because it has the characteristic of not yet arisen; like a rabbit's horn and so forth." "If it has the characteristic of already arisen, then the substance of the effect has already arisen, and to arise again from the cause is illogical": the inference states: "The already-arisen effect previously existing in the cause should not arise from the cause again; because its substance has already arisen; like an already-arisen effect." Alternatively, the word "arise" carries the meaning of "having substance," which is precisely their fundamental thesis.