法華文句記 6.130

6.130

言「見取」者，非果計果，非想非是涅槃之果，計之為常。無色唯心名為「咽細」，三界壽極名為「命危」，計之為常名為「保壽」，保壽正當計果義也。「非想」下重釋計失。「首如」等者，根本之我如牛，世以牛力為大自在，計我亦爾，於中復計我之有無，如生二角。「為身是我」等者，以我與身更互有無。為身是我者，執所為我；為我是身者，以能為所。身即是所，我即是能，如以五陰計一陰為我，餘皆我所，謂僮僕瓔珞窟宅，若計常者，身非是我，身斷我常。若計斷者，身斷我斷，或俱常斷。具如《止觀》第五記引《阿含》本劫本見末劫末見，然其所計能所雖殊，計有義等，或時等者，是諸外道於一身中前後計轉，所計之極，極至非想，以所計為頭，彼地斷常更互起計，如髮篷亂。計常等者，互相是非，彊者伏弱，弱者從彊，皆破他從己如相殘害。計此我者，有斷有常即邊見也。

Regarding "clinging to views": this is conceptualizing as an effect that which is not an effect; the state of neither-perception-nor-non-perception is not the effect of nirvāṇa, yet one conceptualizes it as permanent. Being in the formless realm, there is mind alone, which is called "the throat being narrow"; reaching the extreme of lifespan in the three realms is called "life being in danger"; conceptualizing it as permanent is called "preserving lifespan"; "preserving lifespan" precisely corresponds to the meaning of conceptualizing an effect. Below "neither-perception", it explains the error of the conceptualization again. Regarding "the head like...", and so forth: the fundamental self is like an ox; the world regards the strength of an ox as great sovereignty, and conceptualizing a self is also like this; within it, one further conceptualizes the existence or non-existence of a self, which is like growing two horns. Regarding "whether the body is the self," and so forth: the self and the body are mutually posited as existent or non-existent. "Taking the body as the self" is grasping the object as the self; "taking the self as the body" is taking the subject as the object. The body is the object, and the self is the subject. It is like taking one aggregate among the five aggregates as the self, and the rest as what belongs to the self—namely, servants, necklaces, or a dwelling. If one conceptualizes permanence, the body is not the self: the body is annihilated while the self is permanent. If one conceptualizes annihilation, the body is annihilated and the self is annihilated, or both are permanent and annihilated. It is fully as cited from the Āgamas in the fifth fascicle of the Notes on Cessation and Contemplation: the fundamental kalpa and fundamental views, the final kalpa and final views. However, although the subject and object of what they conceptualize differ, the meaning of conceptualizing existence is equal, or the times are equal; these various non-Buddhists within a single body turn from one conceptualization to another before and after; the utmost of what they conceptualize reaches up to neither-perception[-nor-non-perception]; taking what is conceptualized as the head, they mutually give rise to conceptualizations of annihilation and permanence regarding that stage, like disheveled hair. Regarding "conceptualizing permanence," and so forth: they mutually affirm and deny; the strong subjugate the weak, and the weak follow the strong; all destroy others to follow themselves, like mutually harming one another. Conceptualizing this self has annihilation and permanence, which is precisely the extreme view.