[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [成唯識論演祕](https://indike.org/pramana/in.bauddha.taisho.1833) › 4.344 # 成唯識論演祕 4.344 成唯識論演祕 4.344 - **Language:** Classical Chinese ### [4.344](https://indike.org/pramana/in.bauddha.taisho.1833.4.344) 按無性《攝論》云：「謂經部師作如是執：色、心無間生者，謂諸色、心前後次第相續而生。是諸法種子者，是諸有為能生因性，謂彼執言從前剎那色後剎那色無間而生，從前剎那心後剎那心及相應法無間而生。此中因果道理而成就，何用復計阿賴耶識是諸法因？為遮此執，故次說云：此不得成，如前已說。如說二念不俱有等，復有何過？謂無色沒，色界生時，前色種子能生今色理不得成，久斷滅故。從無想沒，心想生時，及滅定等出心生時，前心種子能生後心皆不應理，久斷滅故。又若離其俱生、俱滅攝受種子相應道理，但執唯有前剎那心能為種子引生無間後剎那心，即阿羅漢後心不成，不應得入無有餘依妙涅槃界，由最後心能為種子等無間緣生餘心故，如是即應無無餘依妙涅槃界。是故色、心前後相生，但容有等無間緣及增上緣，無有因緣。」釋色、心前後各自相生，非互相生為無間緣。 > Asabhāva's Mahāyānasaṃgraha-ṭīkā states: "The Sautrāntikas hold this assertion: that form and mind arise immediately means that various forms and minds arise continuously in preceding and succeeding succession. That these are the seeds of all dharmas means that they are the causal nature capable of generating all conditioned things; that is, they assert that from the form of a preceding moment, the form of a succeeding moment arises immediately, and from the mind and associated dharmas of a preceding moment, the mind and associated dharmas of a succeeding moment arise immediately. Since the principle of cause and effect is established within this, what need is there to further posit that the ālayavijñāna is the cause of all dharmas? To refute this clinging, it is next said: 'This cannot be established, as has been said before.' As it says that two moments do not exist simultaneously and so forth, what further fault is there? Namely, when dying in the formless realm and taking birth in the form realm, it is unreasonable for the seeds of the preceding form to generate the present form, because they have long been severed. When dying in the non-conceptual \[realm\] and when mind and conception arise, as well as when the mind emerging from the cessation attainment and the like arises, it is wholly unreasonable for the seeds of the preceding mind to generate the subsequent mind, because they have long been severed. Furthermore, if one departs from the associated principle that seeds are sustained by simultaneous arising and simultaneous cessation, and merely clings to the view that only the mind of a preceding moment can serve as a seed inducing the immediately subsequent mind of the succeeding moment, then the final mind of an arhat could not be established, and they could not enter the marvelous nirvāṇa-dhātu without remainder, because the final mind would be able to serve as a seed and equal-immediate condition to generate further minds; if so, there would be no marvelous nirvāṇa-dhātu without remainder. Therefore, between preceding and succeeding form and mind generating each other, there can only be an equal-immediate condition and an adhipati condition; there is no cause-condition." The explanation is that preceding and succeeding form and mind each generate their own kind, and do not generate each other as an immediate condition. > — English (machine translation) (machine translation) - [Previous: 4.343](https://indike.org/pramana/in.bauddha.taisho.1833.4.343) - [Next: 4.345](https://indike.org/pramana/in.bauddha.taisho.1833.4.345) - [Up: 4](https://indike.org/pramana/in.bauddha.taisho.1833.4) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1833~en-mt.4.344) — English, machine translation ## Linked texts (1) - [成唯識論了義燈](https://indike.org/pramana/in.bauddha.taisho.1832.4.95) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1833.4.344](https://indike.org/pramana/in.bauddha.taisho.1833.4.344) · Pramāṇa