釋摩訶衍論 6.22

6.22

本曰：對治邪執者，一切邪執皆依我見，若離於我則無邪執。是我見有二種。云何為二？一者人我見、二者法我見。人我見者，依諸凡夫，說有五種。云何為五？一者聞修多羅說如來法身畢竟寂寞猶如虛空，以其不知為破著故，即謂虛空是如來性。云何對治？明虛空相是其妄法，體無不實，以對色故有，是可見相令心生滅，以一切色法本來是心實無外色，若無色者則無虛空之相。所謂一切境界唯心，妄起故有；若心離於妄動，則一切境界滅。唯一真心無所不遍，此謂如來廣大性智究竟之義，非如虛空相故。二者聞修多羅說世間諸法畢竟體空，乃至涅盤真如之法亦畢竟空，從本已來自空離一切相，以不知為破著故，即謂真如涅盤之性唯是其空。云何對治？明真如法身自體不空，具足無量性功德故。三者聞修多羅說如來之藏無有增減，體備一切功德之法，以不解故，即謂如來之藏有色心法自相差別。云何對治？以唯依真如義說，故因生滅染義示現說差別故。四者聞修多羅說一切世間生死染法皆依如來藏而有，一切諸法不離真如，以不解故，謂如來藏自體具有一切世間生死等法。云何對治？以如來藏從本已來唯有過恒沙等諸淨功德，不離不斷不異真如義故。以過恒沙等煩惱染法唯是妄有，性自本無，從無始世來未曾與如來藏相應故。若如來藏體有妄法，而使證會永息妄者，則無是處故。五者聞修多羅說依如來藏故有生死，依如來藏故得涅盤，以不解故，謂眾生有始，以見始故。復謂如來所得涅盤有其終盡，還作眾生。云何對治？以如來藏無前際故，無明之相亦無有始。若說三界外更有眾生始起者，即是外道經說。又如來藏無有後際，諸佛所得涅盤與之相應，則無後際故。法我見者，依二乘鈍根故，如來但為說人無我，以說不究竟，見有五陰生滅之法，怖畏生死妄取涅盤。云何對治？以五陰法自性不生則無有滅，本來涅盤故。復次究竟離妄執者，當知染法淨法皆悉相待，無有自相可說。是故一切法，從本已來非色非心、非智非識、非有非無，畢竟不可說相。而有言說者，當知如來善巧方便，假以言說引導眾生，其旨趣者皆為離念歸於真如，以念一切法令心生滅不入實智故。

The basic text states: Remedying erroneous attachments: all erroneous attachments rely on the view of self; if one is free from the self, then there are no erroneous attachments. This view of self is of two kinds. What are the two? The first is the view of the self of persons; the second is the view of the self of dharmas. The view of the self of persons is said to be of five kinds, based on ordinary worldlings. What are the five? The first is that, hearing the sūtras say that the Tathāgata's dharmakāya is ultimately tranquil and still like empty space, because they do not know it was spoken to refute clinging, they then say that empty space is the nature of the Tathāgata. How is this remedied? It is clarified that the characteristic of empty space is a deluded dharma whose substance is non-existent and unreal; it exists only in contrast to matter, and is a visible characteristic that causes the mind to arise and cease. Since all material dharmas are originally mind, there is truly no external matter; if there is no matter, then there is no characteristic of empty space. What is termed all objective realms are only mind, existing because of deluded arising; if the mind is free from deluded motion, then all objective realms cease. Only the one true mind is all-pervading; this is called the ultimate meaning of the Tathāgata's vast nature-wisdom, not like the characteristic of empty space. The second is that, hearing the sūtras say that all worldly dharmas are ultimately empty in substance, and even the dharmas of nirvāṇa and tathatā are also ultimately empty, being from the beginning naturally empty and free from all characteristics, because they do not know it was spoken to refute clinging, they then say that the nature of tathatā and nirvāṇa is merely empty. How is this remedied? It is clarified that the substance of the dharmakāya of tathatā is not empty, because it is fully endowed with boundless virtues of its nature. The third is that, hearing the sūtras say that the tathāgatagarbha has neither increase nor decrease and its substance is equipped with all dharmas of virtue, because they do not understand, they then say that the tathāgatagarbha has individual distinct characteristics of material and mental dharmas. How is this remedied? Because it is spoken solely on the basis of the meaning of tathatā; it is by reason of the defiled meaning of arising and ceasing that distinctions are manifested and spoken of. The fourth is that, hearing the sūtras say that all worldly defiled dharmas of birth and death exist reliant upon the tathāgatagarbha, and all dharmas are not separate from tathatā, because they do not understand, they say that the substance of the tathāgatagarbha itself possesses all worldly dharmas of birth and death and so forth. How is this remedied? Because from the beginning the tathāgatagarbha has only pure virtues exceeding the sands of the Ganges, which are not separate, not cut off, and not different from the meaning of tathatā. Because defiled dharmas of affliction exceeding the sands of the Ganges are merely deluded existence, in their nature originally non-existent, and from beginningless eons have never been associated with the tathāgatagarbha. If the substance of the tathāgatagarbha possessed deluded dharmas, that one could realize and attain the eternal cessation of delusion would be impossible. The fifth is that, hearing the sūtras say that birth and death exist because of the tathāgatagarbha, and nirvāṇa is attained because of the tathāgatagarbha, because they do not understand, they say that sentient beings have a beginning, and having seen a beginning, they further say that the nirvāṇa attained by the Tathāgata has an end, and he becomes a sentient being again. How is this remedied? Because the tathāgatagarbha has no prior limit, the characteristic of avidyā is also without beginning. If it is said that outside the three realms there are sentient beings who have a beginning, this is the doctrine of heterodox treatises. Moreover, the tathāgatagarbha has no subsequent limit; the nirvāṇa attained by the Buddhas is associated with it, and therefore has no subsequent limit. The view of the self of dharmas is based on those of dull faculties in the two vehicles; because the Tathāgata only taught the non-self of persons for their sake, because the teaching was not ultimate, they see dharmas of the arising and ceasing of the five aggregates, and, dreading birth and death, falsely grasp at nirvāṇa. How is this remedied? Because the dharmas of the five aggregates do not arise in their intrinsic nature, they have no cessation; they are originally nirvāṇa. Furthermore, as for ultimate freedom from deluded clinging, one should know that defiled dharmas and pure dharmas are all mutually dependent, and have no individual characteristic that can be spoken of. Therefore, all dharmas are from the beginning neither matter nor mind, neither wisdom nor consciousness, neither existent nor non-existent, and their characteristics are ultimately ineffable. That there is speech: one should know it is the Tathāgata's skillful means, using speech provisionally to guide sentient beings, its intention being entirely to depart from thought and return to tathatā, because thinking about any dharma causes the mind to arise and cease, not entering real wisdom.