釋摩訶衍論 6.22

6.22

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.