成唯識論演祕 1.619

1.619

詳曰：不然。《十句論》云：我謂是覺、樂、苦、欲、嗔、勤勇、行法、非法等，和合因緣起智為相。若我亦是和合句因，彼論即應和合之下而置「等」字；既不如是，故知我者非和合因。又彼論釋意云謂覺、樂等九德，不和合因緣起智名意，亦應意與不和合法而為其因，九德方能起於智耶？若許爾者，彼宗何處有不和合？若不爾者，我何故然？又《十句論》上下不言我與和合句作因緣也。

Examination: That is not so. The Daśapadārthī states: 'The self has the characteristic of generating cognition through the causes and conditions of the inherence of cognition, pleasure, pain, desire, aversion, effort, saṃskāra, dharma, adharma, and so forth.' If the self were also the cause of the category of inherence, that treatise should have placed the word 'etc.' after 'inherence'; since it is not so, we know that the self is not the cause of inherence. Furthermore, that treatise explains the mind (manas) by saying: 'The generating of cognition through causes and conditions that do not co-inhere with the nine qualities such as cognition and pleasure is called the mind.' Would this mean that the mind must also serve as the cause for uncombined phenomena before the nine qualities can generate cognition? If that were admitted, where in their system would there be non-inherence? If not so, why should it be so for the self? Moreover, the Daśapadārthī nowhere states that the self acts as a cause and condition for the category of inherence.