俱舍論疏 9.223

9.223

論「然或有執至純大苦蘊集」，論主正釋。然或有外道執有我，為依行等得有，由無明等因分生故行等得生，此執因之與果俱依於我。然由因分生，故果得生也。世尊為除彼執，果分有由生因有，故不依我。若此生因生，故彼果生。即依此生因有後果，非謂果有別我為餘依因。「謂無明行乃至純大苦蘊集」者，即顯十二支是純苦蘊集聚，無別我雜聚集。

The treatise says: "However, some hold [that there is a self, and relying on it formations and so forth come to exist] to [a mass of great suffering accumulates]." The treatise master gives the correct explanation. Some non-Buddhists hold that there is a self, relying on which formations and so forth come to exist, and because causal factors like ignorance arise, formations and so forth can arise; this holds that both cause and effect depend on a self. Yet it is because the causal factors arise that the effects can arise. The World-Honoured One, in order to remove their attachment, [taught that] the existence of the effect comes from the existence of the generative cause, and thus does not depend on a self. If this generative cause arises, therefore that effect arises. That is, depending on this generative cause, the subsequent effect exists; it does not mean that the effect has a separate self as another supporting cause. "Namely, from ignorance to formations, up to a mass of pure great suffering accumulates" shows that the twelve links are an aggregation of a pure mass of suffering, with no separate self mixed into the aggregation.