瑜伽論記 23.357

23.357

第七解自作，景師云：言受所得愛攝受也，愛亦不應理者，渴愛猶是希求，明受不自希求，自生受體，亦是神我攝他受領。達師述三藏依釋論解，由喜集故受集如前，如前者，前諸法無實作用故。無有自作，攝受他者，無我神我攝受他受。若言他作者，不應道理，無有神我故。故釋論云：亦如前言，如前者，無有神我故，無作他世。前之三種惡因論邊者，一、自作，二、他作，三、俱，并不當理，故云惡因論也。後之一種無因論邊者，成四句無因生也。

Seventh, explaining "self-made." Master Jing says: As for the statement that sensation is appropriated by the love that obtains it, and love is also illogical: craving is still longing; this clarifies that sensation does not long for itself, nor does the entity of sensation arise of itself, nor is it a substantial self appropriating another's experiencing. Master Da recounts that the Tripiṭaka Master, relying on the Commentary, explained: "Because of the gathering of joy, sensation is gathered, as before"; "as before" means that previous phenomena lack real functioning. "There is no self-making that appropriates another" means there is no self or substantial self that appropriates another's sensation. If one says "made by another," this is illogical because there is no substantial self. Therefore the Commentary says: "Also as stated before"; "as stated before" means because there is no substantial self, there is no making of another world. Regarding the preceding three kinds being "on the side of bad-cause doctrines": first, self-made; second, other-made; third, both—none of them accords with reason, hence they are called "bad-cause doctrines." The latter one being "on the side of non-cause doctrines" forms the four propositions of uncaused arising.