金剛般若經贊述 1.176

1.176

依無著者，論云，「此取顯示實相對治五種邪取故」。何者五取？一者、外道；二者、內法凡夫及聲聞；三者、增上慢菩薩；四者、世間共想定；五者、無想定。第一者，我等想轉；第二者，法相轉；第三者，無法相轉，此猶有法取，有法取者，謂取無法故；第四者，有想轉，謂執有想定；第五者，無想轉，執無想定故。是諸菩薩於彼皆不轉也。於中言生實想者，此為依義顯示，對治不實想。故言於此修多羅章句中者，此為說相，顯示言說法身故。即彼當生實想中，言當生者，是欲願攝持。是諸菩薩無復我想轉等者，是安立第一義。不應取法、非法者，顯了也。

Regarding reliance on Asaṅga, his treatise states: "This grasping demonstrates the true mark to counteract five kinds of false graspings." What are the five graspings? First, that of non-Buddhists; second, that of ordinary people and śrāvakas within the Buddhist teaching; third, that of bodhisattvas of excessive pride; fourth, that of worldly concentration with ideation; fifth, that of concentration without ideation. In the first, the notion of a self and so forth operates; in the second, the mark of phenomena operates; in the third, the mark of non-phenomena operates—this still involves grasping phenomena, where grasping phenomena means grasping non-phenomena; in the fourth, having ideation operates, meaning clinging to concentration with ideation; in the fifth, absence of ideation operates, because of clinging to concentration without ideation. For these bodhisattvas, none of these operate. Therein, saying "giving rise to the notion of reality" demonstrates in accordance with the meaning to counteract unreal notions. Saying "in these passages and sentences of the sūtra" is the expounded mark, demonstrating the verbal dharmakāya. In that very [phrase] "they will give rise to the notion of reality," saying "will give rise" is maintenance by aspiration. "All these bodhisattvas no longer have the operation of the notion of a self," and so forth, is the establishment of the ultimate truth. "Should not grasp phenomena or non-phenomena" is the clear revelation.