瑜伽師地論略纂 3.49

3.49

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."