瑜伽論記 2.264

2.264

我及世間，皆實常住等者，世間有二：一、五蘊世間，二、國土世間。數論師計二皆常住，或隨所應餘師所計，我者自我，世間者他我。下諸常論皆依此計，作者有二：一、自作，謂宿作因；二、他作，謂空時方我本際等作，此非二作者，作名非作所作，亦非自在天及梵王等諸變化者之所變化名非化所化，此依八十七卷釋：由性常故不可損害，如山地等積集而住。伊師迦者，西方二釋：一、近王舍城有伊師迦山，大而且固，譬我高大常住堅固；或復有草名伊師迦，其性貞實，曾無衰落，譬我常恒。按涅槃經云：七法不可毀害，如伊師迦草。六十二見中，四十見是常見，謂四一切常，四一分常，有想十六，無想俱非各有八，諸論并計極微體性常住，勝論順世皆有此計。

Regarding 'the self and the world are both real and eternal' and so forth: there are two kinds of world: first, the world of the five aggregates; second, the world of the physical realm. The Sāṃkhya masters posit that both are eternal; or, according to what is appropriate, as posited by other masters, 'self' is oneself, and 'world' is the other-self. The various theories of eternalism below all rely on this tenet. There are two kinds of maker: first, self-made, meaning past karma as cause; second, other-made, meaning made by space, time, direction, the self, the primal limit, and so forth. 'Not made by these two' means that its being made is not something produced by a maker; nor is it transformed by transformers such as Īśvara or Brahmā, which is termed 'not transformed by a transformer'. This follows the explanation in fascicle eighty-seven: because its nature is eternal, it cannot be harmed, abiding accumulated like mountains and the earth. As for 'īṣīkā', there are two explanations in the western regions: first, near Rājagṛha there is an Īṣīkā Mountain, grand and solid, exemplifying the loftiness, eternity, and solidity of the self; or there is a reed named īṣīkā, whose nature is steadfast and solid, never withering, exemplifying the self's eternity. According to the Nirvāṇa Sūtra: 'The seven dharmas cannot be destroyed, just like the reed īṣīkā.' Among the sixty-two views, forty are eternalist views: namely, the four universal eternalisms, the four partial eternalisms, sixteen with ideation, and eight each for without ideation and neither with nor without ideation. Various treatises also posit that the intrinsic nature of atoms is eternal; the Vaiśeṣika and Lokāyata both have this tenet.