俱舍論頌疏論本 9.27

9.27

Explanation: The first stanza clarifies that there is no self, and there is only entry into the womb through the continuity of delusion and karma. The second stanza clarifies the cyclic turning of saṃsāra. Regarding "There is no self, only the aggregates": "there is no self" directly refutes the tīrthikas, meaning that tīrthikas adhere to a self that, at the time of death, can discard these aggregates, and at the time of taking rebirth, can continue other aggregates. If there were no self, who could continue the aggregates? Therefore, [they hold,] there is a self. To refute this attachment, it is said that there is no self. Thus the treatise says: "An internal operating person definitely does not exist, because it is unobtainable like form, the eye, and so forth." (Note says:) Explanation: The tīrthikas adhere to a self, calling it a person, as possessing the function of a person. Therefore the treatise master refutes it, saying: "This definitely does not exist, because the five sense-objects such as form are known through direct perception, and the five faculties such as the eye are known through inference. The self you now cling to is not known through direct perception or inference like form, the eye, and so forth, and is therefore unobtainable. The World-Honoured One also said: 'There is karma and there is maturation, but an agent is unobtainable,' meaning one who can discard these aggregates and continue other aggregates, except as a nominal designation for phenomena." (Note says:) Explanation: Agent is another name for the self. The birth and death of sentient beings is due to karma and maturation, not due to an agent that is a real self. "What is meant by nominal designation for phenomena? (Question) 'When this exists, that exists; with the arising of this, that arises,' as extensively explained in dependent origination." (Note says:) The above is from the treatise text. Explanation: Because this ignorance and so forth exist, those karmic formations and so forth can exist. Because that ignorance and so forth arise, those karmic formations and so forth can arise. The twelve links of dependent origination are nominally designated as a self; this is called a nominal designation for phenomena. Regarding "only the aggregates", this directly establishes the thesis: there are only the five aggregates, and no real self apart from them; nominally designating a self upon these aggregates is correct principle, not something to be rejected.