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# 瑜伽論記 2.224

瑜伽論記 2.224

- **Language:** Classical Chinese

### [2.224](https://indike.org/pramana/in.bauddha.taisho.1828.2.224)

初徵云：為即於所見事起薩埵覺等者，此師本計離蘊有我，故計所見色等為我覺，是顛倒覺，遮即蘊計此違教失，無別比量。若彼異蘊計有我者，我有形量等，不應道理。彼離蘊我，或如指量，或如芥子，故有形量，此難我有色不成。有勝劣者受用，剎帝利等者想用，愚智者行用，能取境界識用，故離蘊外無別此能，總立量云：離蘊之我應無形量等五，許離蘊故，如兔角等。

> First, the interrogation says: ‘Is the awareness of a sattva arisen directly from the object seen, etc.?’ This teacher originally asserts a self separate from the aggregates; hence, the thought taking the seen form and so forth to be the self is an inverted awareness. Excluding the assertion that it is identical with the aggregates avoids this fault of contradiction with scripture, without a separate syllogism. If they assert a self distinct from the aggregates, that the self has shape and measure, etc., would be illogical. Their self distinct from the aggregates is either of the size of a finger or like a mustard seed, and therefore has shape and measure; this challenges the assertion that the self has form as being unestablished. Having superior and inferior is the function of feeling; kṣatriya, etc., is the function of conception; foolish and wise is the function of volition; grasping objects is the function of consciousness. Therefore, apart from the aggregates, there is no separate capability of this kind. The general syllogism is: The self apart from the aggregates should be devoid of the five attributes such as shape and measure; because it is accepted as being distinct from the aggregates; like the horns of a hare, etc.  
> — English (machine translation) (machine translation)

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## Translations (1)

- [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1828~en-mt.2.224) — English, machine translation

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Source: [https://indike.org/pramana/in.bauddha.taisho.1828.2.224](https://indike.org/pramana/in.bauddha.taisho.1828.2.224) · Pramāṇa
