起信論疏筆削記 12.10

12.10

惑體。論　計我我所者，正釋取著之相，由計我及我所，故名為深。疏　心外計境者，此是法執，屬前智相及相續相。亦復等者，正是此識，屬於我執。即蘊謂凡夫所執我，但通執自五蘊為主宰故。離蘊即外道所執神我，然有三宗：一、數論，計我體常而量周遍，猶如虛空。二、勝論，計我體常而量不定，隨身卷舒，猶如牛皮。三、無慚，計我體常，猶如微塵應於根門。如是眾多，故云種種。

The essence of delusion. The Śāstra says: "Reckoning self and what belongs to self." This directly explains the marks of grasping and attachment; because of reckoning self and what belongs to self, it is said to be "deep." In the Commentary, "reckoning objects outside the mind": this is attachment to dharmas, belonging to the preceding mark of cognition and mark of continuation. "And also..." and so forth: this is precisely this consciousness, which belongs to attachment to a self. "Identical to the aggregates" refers to the self grasped by ordinary beings, who merely generally grasp their own five aggregates as the controller. "Apart from the aggregates" refers to the ātman grasped by non-Buddhists, of which there are three schools: 1. Sāṃkhya, which reckons that the essence of the self is permanent and its measure is all-pervading, like empty space. 2. Vaiśeṣika, which reckons that the essence of the self is permanent but its measure is indefinite, contracting and expanding with the body, like an ox hide. 3. Nirgrantha [Jainas], who reckon that the essence of the self is permanent, existing like subtle particles corresponding to the sense faculties. There being many such views, it is said to be "various kinds."