俱舍論疏 29.104

29.104

論「謂若我體至如五色根」，廣答也。文中有二：一正明二量、二重釋色根比量。此文初也。有法之中有其二類：若無障緣，或現量得，如六境意；或比量得，如五色根。若是無法，非二量得。離蘊執我非二量得，知體是無。

On the Śāstra's statement: "That is to say, if the self's substantial entity were […] like the five material sense faculties": This is the detailed answer. Within the text there are two parts: first, directly clarifying the two means of valid cognition (pramāṇa); second, reiterating the explanation of the inference of the material sense faculties. This passage is the first. Among real entities, there are two classes: if there are no obstructing conditions, either they are grasped by direct perception (pratyakṣa), like the six objects and the mind (manas); or they are grasped by inference (anumāna), like the five material faculties. If something is a non-existent entity, it is not grasped by either of the two means of valid cognition. The self conceived apart from the aggregates is not grasped by either of the two means of valid cognition, so its substantial entity is known to be non-existent.