成唯識論演祕 3.10

3.10

詳曰：理未必然。彼等雖計二、四、三法俱時而有，皆唯一念名剎那滅。若言一念有多法俱故不許者，種生現時有三法俱，種應非種。若言彼計有次第故，故非種者，容簡上座、有宗一念，豈分時耶？何得簡之？文論但遮常無轉法，彼二、四、三豈常無轉？由斯未必遮彼生等，然傍義簡理亦應通。

Detailed analysis says: This logic is not necessarily the case. Although they posit that two, four, or three dharmas exist simultaneously, all are simply within a single moment and termed 'destruction in an instant'. If one says that it is not accepted because there are many dharmas occurring together in one moment, then when a seed gives rise to an active [dharma] there are three dharmas occurring together, and the seed ought not to be a seed. If one says that because they posit a sequential order they are therefore not seeds, while this might exclude the Sthavira and Sarvāstivāda's single moment, do they divide time? How can they be excluded? The text of the treatise only excludes dharmas that are permanent and unchanging; how could their two, four, or three [dharmas] be permanent and unchanging? Because of this, it does not necessarily exclude their arising and the rest; however, it is also logically tenable to exclude them as an incidental point.