俱舍論疏 29.113

29.113

論「體若是實至徒執實有」，出實有過也。一有別性故，與蘊一向異過，如別別蘊。二有因過，有實體者皆有因生，如色等蘊。若謂無因而有實體，應是無為，同於外道見。若是無為，又應無用。皆違汝宗，徒執實有。

On the Śāstra's statement: "If its entity were real […] you vainly cling to it being real": This points out the faults of being real. First, because it would have a distinct nature, there is the fault of it being utterly different from the aggregates, just as separate aggregates are distinct from one another. Second, there is the fault regarding causes: all things that possess a real entity are produced from causes, like the aggregate of form and so forth. If you say it has a real entity without a cause, it would have to be unconditioned, which is identical to the views of non-Buddhists. If it were unconditioned, it would also have to be devoid of function. Both contradict your own school, so you vainly cling to it being real.