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# 成唯識論演祕 2.516

成唯識論演祕 2.516

- **Language:** Classical Chinese

### [2.516](https://indike.org/pramana/in.bauddha.taisho.1833.2.516)

按《正理論》第十四意，生相未來但起功能，非是作用，現取果用方是作用，作用必功能，功能非必有作用。《俱舍》師破：功能、作用，眼目異名，何故生用但名功能，住等三種名為作用？又違婆沙評家所說，說云無有等無間緣異時取果異時與果，准彼論主，入無心定即是過去取、與果也，既過去取應名現在。正理師言，等無間緣現在頓取過去漸與者，此為不可，即無間緣異時取與，違前《婆沙》。

> According to the intention of Fascicle 14 of the Nyāyānusāra, the characteristic of arising in the future only gives rise to capacity, not operation; only the present operation of grasping the fruit is an operation. An operation necessarily has capacity, but capacity does not necessarily have an operation. The master of the Abhidharmakośa refutes this: 'Capacity' (sāmarthya) and 'operation' (kāritra) are different names for the same thing; why is the function of arising merely called 'capacity', while the three such as abiding are called 'operation'? Moreover, it contradicts what the commentators of the Mahāvibhāṣā say, stating that there is no equal and immediate condition that grasps the fruit at a different time and gives the fruit at a different time. According to that Treatise Master, entering the mindless absorption is precisely grasping and giving the fruit in the past; since it grasps in the past, it should be named the present. The master of the Nyāyānusāra says that the equal and immediate condition grasps simultaneously in the present and gives gradually in the past; this is impossible, for an immediate condition would grasp and give at different times, which contradicts the aforementioned Mahāvibhāṣā.  
> — English (machine translation) (machine translation)

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## Translations (1)

- [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1833~en-mt.2.516) — English, machine translation

## Linked texts (1)

- [俱舍論記](https://indike.org/pramana/in.bauddha.taisho.1821.5.185) — Classical Chinese

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Source: [https://indike.org/pramana/in.bauddha.taisho.1833.2.516](https://indike.org/pramana/in.bauddha.taisho.1833.2.516) · Pramāṇa
