俱舍論頌疏論本 30.19

30.19

論主釋通云：「天授能行，無別行者，即此天授運之動轉，從此至彼，相續生時，說為行，離天授外無別有行。然此行時，前念為因，引發後果，因是行者，無別我也。如天授能行，識能了亦爾。如天授身能為識因，世間亦謂天授能了。然諸聖者為順世間，亦說天授是能了者。」又解：或識於境相續生時，前識為因，引後識起，說前因識名能了者，亦無有失，世間於因說作者故。如說鐘鼓名為能鳴，聲是所鳴，非鐘鼓也，謂鐘鼓能生於聲，即說鐘鼓名為能鳴，亦是於因說作者故。故知識因名能了者，離識之外無別有我名能了者也。又解：或如燈能行，識能了亦爾，燈焰相續說名燈行，無別行也。即識於境相續生時，說名能了，離之無能了者也。

The author of the treatise resolves this by explaining: "Devadatta's being able to walk does not mean there is an agent of walking distinct [from the body]. It is merely this Devadatta's moving and shifting, arising in continuum from here to there, that is called 'walking'; apart from Devadatta, there is no distinct walking. Yet when this walking occurs, the prior moment serves as cause, giving rise to the subsequent effect. The cause is the agent of walking; there is no distinct self. Just as Devadatta can walk, so consciousness can cognize. As Devadatta's body can serve as the cause of consciousness, worldly conventions also say that Devadatta can cognize. However, the noble ones, conforming to worldly convention, also speak of Devadatta as the one who can cognize." Another explanation says: Or, when consciousness arises in continuum regarding an object, the prior consciousness serves as cause, inducing the subsequent consciousness to arise; calling the prior causal consciousness the 'cognizer' is also without fault, because worldly convention refers to the cause as the agent. Just as bells and drums are called 'capable of sounding'—yet the sound is what is sounded, not the bells and drums; because bells and drums can produce sound, one says that bells and drums are capable of sounding, which is also speaking of the cause as the agent. Therefore, we know that the cause of consciousness is called the cognizer; apart from consciousness, there is no distinct self called the cognizer. Another explanation says: Or, just as a lamp can move, so consciousness can cognize. The continuum of the lamp-flame is called the lamp's moving; there is no distinct moving. Precisely when consciousness arises in continuum regarding an object, it is said to be able to cognize; apart from this, there is no cognizer.