[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) › [大毘盧遮那成佛經疏](https://indike.org/pramana/in.bauddha.taisho.1796) › 2.12 # 大毘盧遮那成佛經疏 2.12 大毘盧遮那成佛經疏 2.12 - **Language:** Classical Chinese ### [2.12](https://indike.org/pramana/in.bauddha.taisho.1796.2.12) 經云「知者見者」，謂有外道計身中有知者、見者，能知苦樂等事。復有計能見者即是真我。《智度》云「目覩色名為見者，五識知名為知者。皆是我計，隨事異名也。」難者云：汝言能見是我，而彼能聞能觸知者為是我不？若皆是者，六根境界互不相知，一不可作六、六不可作一。若有非我者，是亦同疑。故知根塵和合有所知見，無別我也。 > The sūtra says: “Knower and seer.” This refers to non-Buddhists who impute that within the body there is a knower and a seer, able to know things such as suffering and joy. There are further those who impute that the seer is precisely the true self. The Mahāprajñāpāramitopadeśa says: “The eye beholding form is called the seer; the five consciousnesses knowing is called the knower. All are imputations of a self, given different names according to circumstances.” The refuter says: You claim that the seer is the self; but are the hearer and the tactile knower the self or not? If all are, the spheres of the six faculties do not know each other; one cannot make six, and six cannot make one. If there are those that are not the self, this is likewise subject to doubt. Thus one knows that when the faculties and objects harmonize, there is knowing and seeing; there is no separate self. > — English (machine translation) (machine translation) - [Previous: 2.11](https://indike.org/pramana/in.bauddha.taisho.1796.2.11) - [Next: 2.13](https://indike.org/pramana/in.bauddha.taisho.1796.2.13) - [Up: 2](https://indike.org/pramana/in.bauddha.taisho.1796.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1796~en-mt.2.12) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1796.2.12](https://indike.org/pramana/in.bauddha.taisho.1796.2.12) · Pramāṇa