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# 成唯識論演祕 3.103

成唯識論演祕 3.103

- **Language:** Classical Chinese

### [3.103](https://indike.org/pramana/in.bauddha.taisho.1833.3.103)

答：按《無性》、《攝論》第二具明。大略而云：若二種子唯作生因非引因者，收置倉等麥等種子不應久時相似相續，喪後屍骸如𭼓瘀等分位隨轉亦不應有。何者纔死即應滅壞？云何譬如任運後滅？譬如射箭放絃，行力為能生因，令箭離絃不即墮落；彎弓行力為箭引因，令箭前行遠有所至。非唯放絃行力能生，應即墮故；亦非動勢展轉相推，應不墮故。既離絃行遠有所至，故知此中有二行力能生、能引。

> Answer: Asabhāva's commentary on the Mahāyānasaṃgraha, fascicle two, explains this in full. In brief, it states: If the two bījas were only generative causes (janma-hetu) and not inducing causes (ākarṣaṇa-hetu), grain bījas gathered and stored in granaries and the like should not continue in a similar succession for a long time; and the sequential continuation of states such as blue-black swelling and putrefaction of a corpse after death should also not occur. Why? The moment death occurs, it should instantly perish and disintegrate. How could it be likened to perishing naturally later on? Just as when shooting an arrow and releasing the bowstring, the force of the movement serves as the generative cause that makes the arrow leave the string without immediately falling; and the force of drawing the bow serves as the inducing cause of the arrow, causing the arrow to travel forward and reach a distance. It is not that the force of releasing the string alone is generative, for then it should immediately drop; nor is it that the impetus successively pushes it forward, for then it should never drop. Since it leaves the string and travels far to reach a destination, we know that there are two forces here: the generative and the inducing.  
> — English (machine translation) (machine translation)

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## Translations (1)

- [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1833~en-mt.3.103) — English, machine translation

## Linked texts (1)

- [成唯識論了義燈](https://indike.org/pramana/in.bauddha.taisho.1832.3.69) — Classical Chinese

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Source: [https://indike.org/pramana/in.bauddha.taisho.1833.3.103](https://indike.org/pramana/in.bauddha.taisho.1833.3.103) · Pramāṇa
