俱舍論記 29.111

29.111

「若爾所計至是假非實」者，論主例破。若爾，計我應同乳等，唯假施設，攬四境成無有別體。謂如眼識識諸色時，因此若能知有乳等，便說乳等眼識所識。以假不離實色之時，亦言識乳等，而不可說乳等與色一、異。乃至身識識諸觸時，因此若能知有乳等，便說乳等身識所識，而不可說乳等與觸一、異。乳等若與色等一者，勿乳等成四。乳等若與色等異者，勿乳等非四所成。故說乳等與彼色等，不可說言定一定異。由此應成總依諸蘊假施設有補特伽羅，猶如世間總依色等施設乳等是假非實。若依《成實論》，總有四假：一相續假，如身、語業以色、聲成。一念色、聲不成身、語業，要色、聲相續方成身、語業。二相待假，如長、短等相待故立。三緣成假，如攬五蘊成人，攬四境成乳等。四因生假，一切有為法從因所生，皆無自性。今此文中以緣成假例破緣成假。

As for 'If so, what you posit... is nominal and not real': The Author of the Treatise refutes by parallel. If so, the posited self would be just like milk and so forth, merely a nominal designation, formed by bringing together the four sensory fields without having an independent substance. That is, just as when eye-consciousness cognizes forms, if based on this one can know that milk and so forth exist, one says that milk and so forth are cognized by eye-consciousness. Because the nominal is not separate from real form, one also speaks of cognizing milk and so forth, yet one cannot say that milk and so forth are identical to or distinct from form. And so on up to when body-consciousness cognizes tangibles, if based on this one can know that milk and so forth exist, one says that milk and so forth are cognized by body-consciousness, yet one cannot say that milk and so forth are identical to or distinct from tangibles. If milk and so forth were identical to form and so forth, lest milk and so forth become four things. If milk and so forth were distinct from form and so forth, lest milk and so forth not be formed from the four things. Therefore, milk and so forth and those forms and so forth cannot be definitively stated to be identical or distinct. From this, it follows that the pudgala is nominally designated based collectively on the aggregates, just as in the world milk and so forth are designated based collectively on form and so forth as nominal and not real. According to the *Tattvasiddhi-śāstra*, there are four kinds of nominal designations in total: first, nominal designation of continuity, as bodily and vocal karma are formed of form and sound. A single moment of form or sound does not form bodily or vocal karma; there must be a continuity of form or sound to form bodily or vocal karma. Second, nominal designation of relativity, established by mutual contrast like long and short. Third, nominal designation of combination, as a person is formed by bringing together the five aggregates, or milk is formed by bringing together the four sensory fields. Fourth, nominal designation of causal arising: all conditioned dharmas are born of causes and all lack inherent nature. Now in this text, nominal designation of combination is used as a parallel to refute nominal designation of combination.