瑜伽論記 15.468

15.468

前中，一、辨緣生相。唯法無人，景云：謂無主宰，無有作者、受者，受此破數論師執我為受者；亦破勝論師執我為作者及為受者。今明唯因能作，唯果能受。無自作用者，破勝論師立有業句諸法起時，有實業用。今明諸法無實作用。不得自在，從因而生，託眾緣轉者，此破自然計外道，一切諸法自然而有不從因生。今明從因記緣不得自在，知非自然。本無而有，有已散滅者，此破計常。今明由此故無常。唯法所顯者，結初無主宰等。唯法能潤、所潤者，結前第二無自作用。唯由無明有行有，無實業用。墮在相續者，結前第三變。第四、基云：言無用作用者，謂自在天；或此法從緣生，無自作用。餘可解。

Within the former, first is distinguishing the characteristics of conditioned arising. Regarding 'only phenomena, no person', Jing says: it means there is no sovereign controller, no agent and no experiencer. The 'experiencer' refutes the Sāṃkhya theorists' clinging to a self as experiencer; it also refutes the Vaiśeṣika theorists' clinging to a self as both agent and experiencer. Now it is explained that only causes can act, and only results can experience. 'Without intrinsic activity' refutes the Vaiśeṣika theorists' positing an action category (karmapadārtha) such that when phenomena arise, there is real karmic activity. Now it is explained that phenomena have no real activity. Regarding 'not obtaining independence, arising from causes, and operating dependent on diverse conditions', this refutes the non-Buddhists who posit spontaneity (svabhāva), [holding that] all phenomena exist spontaneously and do not arise from causes. Now it is explained that they depend on causes and conditions and do not obtain independence, showing that they are not spontaneous. Regarding 'originally absent and now existing, having existed and then disintegrating', this refutes the clinging to permanence. Now it is explained that due to this, they are impermanent. 'Exhibited only by phenomena' concludes the first [point on] having no sovereign controller, and so forth. 'Only phenomena can moisturise and be moisturised' concludes the previous second [point on] having no intrinsic activity; only due to ignorance does volitional formation exist, with no real karmic activity. 'Falling within the continuum' concludes the previous third [point on] transformation. Fourth, Ji says: as for 'activity without an agent', this refers to Maheśvara; or [it means] this phenomenon arises from conditions and has no intrinsic activity. The rest may be understood.