瑜伽論記 5.332

5.332

Regarding 'This reveals that by not apprehending subtle, manifold selves, one is able to counter, etc.': Jing says this means knowing only the transmigratory phenomena of the twelve links of existence, aggregates, realms, and bases, and not clinging to real manifold selves, thus removing clingings to a master, etc. Ji says: Stating that the aggregates and so forth are manifold, subtle phenomena counters clingings to a master, etc., because one does not cling to manifold, real, subtle selves in reliance on a single body. The Cheng weishi lun says: 'A self should be like the aggregates: neither permanent nor single.' Regarding 'If this is non-existent, how to establish internal and external accomplishment, etc.': below there are six 'how' questions, all following what precedes to introduce what follows. This means to ask: 'If there is no self, how are internal and external established?' The second question asks: 'If all is empty, how can there be a contemplator of emptiness and an object contemplated as empty?' The third question asks: 'If both contemplator and contemplated are empty, how can there be the distinction between ordinary beings and noble ones?' Jing adds another explanation: it can also refute the noble Vātsīputrīyas who posit an essential self, and refute worldlings' conceiving of a self, both being inverted. The fourth question asks: 'If there are no ordinary beings and noble ones, how can there be teaching and being taught, the distinction between one and another?' The fifth question asks: 'If there is neither teacher nor taught, how can there be defiled and pure ones?' Here, the first answers that phenomena are conventional and not real; the second answers that persons and phenomena are not real; the latter three solely answer that the self is impermanent; the six questions and answers show that phenomena have no real activity. Regarding 'in their order, master and agent are both non-existent': this means there is no sustainer and no sovereign—namely, no driver and no agent.