[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [瑜伽師地論略纂](https://indike.org/pramana/in.bauddha.taisho.1829) › 7.24 # 瑜伽師地論略纂 7.24 瑜伽師地論略纂 7.24 - **Language:** Classical Chinese ### [7.24](https://indike.org/pramana/in.bauddha.taisho.1829.7.24) 第九段有五頌，釋通疑難中，「又此因道，無有斷絕」。頌中四句，如其次第，釋此四難者：一者、難言：若無有我，後有應斷。初句答言：因道不斷故。二、有難言：果應頓俱生。答此難言：和合作用轉。非頓非俱，作用合故。三、有難言：若無實我，應從一切一切得生。故次答言：從自因而生。自無他因，有不生故。四、有難言：既無有我，誰攝受所作生死等作用？故此答言：及攝受所作。由因不斷果生立假者能攝受所作，實我故成無。由此名為四句如次。　「經說色相為尋思故，難說示他，故不可見」者，所證色自相，性離言說，以尋思境不稱自相，名為尋思難為示他。 > In the ninth section, which has five verses, in resolving doubts and objections: 'Furthermore, this path of cause has no interruption.' The four lines in the verse, in their sequential order, resolve these four objections: First, an objection says: 'If there is no self, subsequent existence should be broken off.' The first line answers by saying: because the path of cause is uninterrupted. Second, an objection says: 'Fruits should arise all at once and simultaneously.' To this objection it answers by saying: functioning turns in conjunction. It is neither all at once nor simultaneous, because functioning conjoins. Third, an objection says: 'If there is no real self, everything should be able to arise from everything.' Therefore, next it answers by saying: it arises from its own cause. What does not have its own cause will not arise from another cause, so it does not arise. Fourth, an objection says: 'Since there is no self, who appropriates the actions and functionings of saṃsāra and the like?' Therefore, it answers here by saying: and appropriates what is done. Due to the uninterrupted cause, the fruit arises and establishes a nominal agent capable of appropriating what is done; therefore, a real self is proven to be non-existent. For this reason, these are called the four lines in their sequential order. As for 'The sūtra says that the characteristic of form is a domain of conceptual investigation (vitarka); therefore, it is difficult to explain and show to others, and hence cannot be seen': the intrinsically real characteristic of form that is realized is by nature free from verbal expression; because the object of conceptual investigation does not match the intrinsically real characteristic, it is called conceptual investigation and is difficult to show to others. > — English (machine translation) (machine translation) - [Previous: 7.23](https://indike.org/pramana/in.bauddha.taisho.1829.7.23) - [Next: 7.25](https://indike.org/pramana/in.bauddha.taisho.1829.7.25) - [Up: 7](https://indike.org/pramana/in.bauddha.taisho.1829.7) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1829~en-mt.7.24) — English, machine translation ## Linked texts (2) - [瑜伽論記](https://indike.org/pramana/in.bauddha.taisho.1828.5.351) — Classical Chinese - [瑜伽師地論](https://indike.org/pramana/in.bauddha.sanskrit.darsana.yogacara.yogacarabhumi*zh-xuanzang.16.74) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1829.7.24](https://indike.org/pramana/in.bauddha.taisho.1829.7.24) · Pramāṇa