俱舍論記 30.80

30.80

「今應詰彼至識能了亦爾」者，此即第二正破。論主破云：今應詰彼天授謂何？若是實我，此如先破。若假士夫五蘊上立，體非一物，於諸行相續假立此天授名故。如假天授說為能行，識了別應知亦爾。但於假我說能了者名，非別實我。

Regarding "Now he should be interrogated... the consciousness cognizing is also like this": this is the second part, the direct refutation. The author of the treatise refutes: Now he should be interrogated as to what is meant by 'Devadatta'. If it is a real self, this has already been refuted earlier. If it is a nominal person established upon the five skandhas, its substance is not a single thing, because the name 'Devadatta' is provisionally established upon a continuum of conditioned forces (saṃskāras). Just as a nominal Devadatta is said to be an agent of walking, the cognizing of consciousness should be known to be likewise. The term 'cognizer' is merely applied to a conceptual self, not to a distinct real self.