俱舍論疏 5.228

5.228

論「若爾至有等別性」，自下經部反難通也。於中有二：一破生覺、二破屬主。此即初也。就初中有二：一就內法無破、二同外道有破。為成空、無我覺法，外應有空、無我性。此就內法無破。謂無我觀時，觀一切法皆無有我，應於法外別立空、無我性。若於法外無其空、無我性，如何得有空、無我覺。既有空、無我覺，法外無空、無我性故，唯有生覺，法外無生性。言「為成一二至有等別性」，同外道有破也。既有生覺，即離法外別有生相，即應一二覺、大小覺各別，合離、彼此有性等覺，應如外道法外執有數量各別。合離、彼此有等別性，外道計如前述。

The Śāstra states: "If so... distinct natures such as existence." Below, the Sautrāntika responds with counter-objections. Therein are two parts: first, refuting the cognition of arising; second, refuting the genitive relation. This is the first. In this first part there are two: first, refuting on the basis that [such natures] do not exist in internal Buddhist teachings; second, refuting by showing it is identical to the non-Buddhists' position. To establish the cognition of emptiness and non-self, there would have to be an external nature of emptiness and non-self. This is the refutation based on internal teachings. That is, during the contemplation of non-self, when contemplating that all dharmas lack a self, one would have to establish a nature of emptiness and non-self distinct and outside of dharmas. If outside of dharmas there were no such nature of emptiness and non-self, how could there be the cognition of emptiness and non-self? Since there is a cognition of emptiness and non-self while there is no nature of emptiness and non-self outside of dharmas, there is simply the cognition of arising while there is no nature of arising outside of dharmas. As for the words "To establish one and two... distinct natures such as existence": this is the refutation by showing it is identical to the non-Buddhists' position. If because there is a cognition of arising there must be a mark of arising distinct and outside of dharmas, then the cognitions of one and two, or of large and small, being distinct, and the cognitions of conjunction and disjunction, or this and that, or existence, would mean that, just as non-Buddhists posit outside of dharmas distinct entities of number, conjunction, disjunction, this, that, and existence. The assertions of non-Buddhists are as explained previously.