俱舍論疏 30.155

30.155

論「若爾計我至體無異故」，破由行轉變也。若識生、不生由依行者，執我唐捐，行力令心差別生故。彼道計行，同我釋宗修心差別生。既由修力，何關於我？

On the Śāstra's statement: "If so, positing a self [...] because its essence has no distinction": This refutes the idea that transformation is due to dispositions. If the arising or non-arising of consciousness depends on dispositions, then positing a self is pointless, because it is the power of dispositions that causes the mind to arise with distinctions. That school's positing of dispositions is identical to our Buddhist school's explanation of thoughts arising with distinctions through cultivation. Since it is by the power of cultivation, what does it have to do with a self?