大乘玄論 3.17

3.17

次同異第三。有人言：因成假為乘用。一善不滿不成乘用，故合為萬方有運用。例如樑椽等非假則無有用。二云：相續為用。若實法念念自滅，無有運用，故言相續為有用。三云：相待為一，此中果一故因一。善既眾多，以此一果一於萬善。今明萬善悉有運出之義，亦如百流一一自有向海義，不以海一故百流為一。問曰：若非因成有力，復非相續，云何一念實法善有運出耶？答曰：以不運為運、不續為續故。終是相待為本，是以相待有乘用。

Next is the third [section], Identity and Difference. Some say: The conventionality of causal completion constitutes the vehicle's function. A single good, being incomplete, does not constitute the vehicle's function; thus only when combined into the myriad [goods] is there functioning conveyance. For example, beams, rafters, and the like, if not conventionally [assembled], have no function. The second says: Continuity constitutes its function. If real phenomena perish moment by moment of themselves, there is no functioning conveyance; hence it is said that continuity constitutes functioning. The third says: Mutual dependence constitutes unity; herein, because the fruit is one, the cause is one. The goods being numerous, this single fruit unifies the myriad goods. Now it is explained that all myriad goods possess the meaning of conveying forth, just as a hundred streams each of themselves have the meaning of heading toward the sea; it is not that the hundred streams are one because the sea is one. Question: If it does not have efficacy through causal completion, nor through continuity, how does a single moment of real good possess conveying forth? Answer: Because non-conveyance is conveyance, and non-continuity is continuity. In the end, mutual dependence is fundamental; therefore, through mutual dependence there is the vehicle's function.