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# 成唯識論述記 8.131

成唯識論述記 8.131

- **Language:** Classical Chinese

### [8.131](https://indike.org/pramana/in.bauddha.taisho.1830.8.131)

述曰：謂諸作者，假諸作具等，所辨事業。然三十八等，皆但云：「士夫用」，乃至占卜等事，由此成辨諸稼穡等，是士用果，不言如俱有因等得俱生、無間、隔越、不生之果。由此故有二說：一者唯士夫為因，所得是士用果，因唯假者，非少實法；第二師：意、心、心所俱等亦得此果，即不唯士夫假者為因故，文但通言諸作者，假作具所辨事，前師唯有為少分為果體，士夫力所辨故，第二師即通無為亦是果體，因法為作者，緣法為作具故，從喻為名。

> The Commentary states: This refers to all agents, relying on various instruments and so forth, accomplishing tasks. However, Chapter 38 and elsewhere only say: 'virile activity' (puruṣakāra), down to matters such as divination; through this, accomplishing farming and so forth is the fruit of virile activity. They do not speak of obtaining fruits that are co-arising, immediately following, temporally separated, or non-arising, as in the co-existent cause (sahabhū-hetu) and so forth. Because of this, there are two explanations: First, solely a person is the cause, and what is obtained is the fruit of virile activity; the cause is solely a designated person, not even the least real dharma. The second master \[holds\]: mind and mental factors co-arising and so forth also obtain this fruit; that is, it is not solely a designated person who is the cause. Therefore, the text simply speaks comprehensively of all agents, relying on instruments, accomplishing tasks. For the former master, solely a minor portion of conditioned dharmas constitutes the essence of the fruit, because it is accomplished through the power of a person; for the second master, it extends to unconditioned dharmas as also being the essence of the fruit, because causal dharmas are the agent, and condition dharmas are the instruments, taking the name from the metaphor.  
> — English (machine translation) (machine translation)

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## Translations (1)

- [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1830~en-mt.8.131) — English, machine translation

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Source: [https://indike.org/pramana/in.bauddha.taisho.1830.8.131](https://indike.org/pramana/in.bauddha.taisho.1830.8.131) · Pramāṇa
