瑜伽論記 2.218

2.218

別顯中，先不思覺，起薩埵覺，彼如是思，若無我者，見於五事，不應起於五有我覺，而於五蘊起有我覺，不起色覺等，明知有我。勝劣者，謂受樂者，勝受苦人劣；若先思覺，得有作中，彼如是思；若無我者，不應於諸行中，先起思覺得有所作，謂我以眼當見諸色，正見已見等乃至造作止息善惡諸業，而此等事皆由思覺為先方得作用，非如佛法中，唯諸行用無我之義，故知有我。

In separately revealing them: as for without prior thought and awareness arising the thought of a sattva, they consider as follows: if there were no self, upon seeing the five things, one should not give rise to the thought of the five having a self; yet one gives rise to the thought of having a self regarding the five aggregates, and does not give rise to the thought of form, etc.; thus one clearly knows there is a self. ‘Superior and inferior’ means that one who experiences pleasure is superior, and a person who experiences suffering is inferior. As for if with prior thought and awareness one is able to act, they consider as follows: if there were no self, one should not, with respect to the conditioned phenomena, first give rise to thought and awareness to be able to act, saying ‘I, with my eye, will see forms; having seen, having seen already, etc.’ up to creating and ceasing good and evil karma; yet these things all take thought and awareness as their prior condition before functioning, which is unlike the Buddhist teaching where there is only the functioning of conditioned phenomena without a self; therefore, one knows there is a self.