[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [瑜伽師地論略纂](https://indike.org/pramana/in.bauddha.taisho.1829) › 3.51 # 瑜伽師地論略纂 3.51 瑜伽師地論略纂 3.51 - **Language:** Classical Chinese ### [3.51](https://indike.org/pramana/in.bauddha.taisho.1829.3.51) 破第四計中，「應無染污」者，六十五云：若無有蘊，便無有色與身相應，乃至亦非受用境界分別意相應。既無此五，不由功用，我應解脫，無有染污。又我與身不應相屬。量云：我應無染污，任運解脫。又應不言我有色等，計異蘊故、不為蘊故，如虛空等。彼計實我雖不屬蘊，仍言我有色等，故為此難。不爾，便有相扶極成。　「不應相屬」者，是我有色等義，非攝屬義。第四、於彼立有難中分二：初為二徵、後隨別釋徵。初復二：初標二門、後隨別釋。此難思覺有我中，已正當見知我有也。釋第二門中復分為二：初標二門、後隨別釋。二門者：一、所成業；二、我所執具。 > In refuting the fourth position: regarding "it should be devoid of defilement", Fascicle 65 states: if there were no aggregates, there would be no form associated with the body, nor would there be conceptual mind associated with experiencing objects. Since it lacks these five, the self should be liberated without effort, devoid of defilement. Furthermore, the self and the body should not belong to each other. The syllogism is: "The self should be devoid of defilement, being spontaneously liberated. Furthermore, one should not say 'my self has form' and so forth; because it is posited to be different from the aggregates and not to be an aggregate; like space and so forth." Although they posit that the real self does not belong to the aggregates, they still say "my self has form" and so forth, which is why this objection is made. Otherwise, there would be the fallacy of proving what is already established (siddhasādhana). "Should not belong to each other" means that the self possesses form and so forth, not that it is subsumed under them. The fourth part, the objection regarding positing existence upon those \[aggregates\], has two sections: first, two inquiries; second, explaining the inquiries individually. The first also has two: first, setting forth the two categories; second, explaining them individually. This objection, within the deliberate cognition of a self, directly addresses knowing and seeing that the self exists. Explaining the second category is further divided into two: first, setting forth the two categories; second, explaining them individually. The two categories are: 1. the karmic actions accomplished; 2. the instruments grasped as belonging to a self. > — English (machine translation) (machine translation) - [Previous: 3.50](https://indike.org/pramana/in.bauddha.taisho.1829.3.50) - [Next: 3.52](https://indike.org/pramana/in.bauddha.taisho.1829.3.52) - [Up: 3](https://indike.org/pramana/in.bauddha.taisho.1829.3) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1829~en-mt.3.51) — English, machine translation ## Linked texts (1) - [瑜伽論記](https://indike.org/pramana/in.bauddha.taisho.1828.2.241) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1829.3.51](https://indike.org/pramana/in.bauddha.taisho.1829.3.51) · Pramāṇa