注維摩詰經 3.53

3.53

什曰：此以下明其未應平等則未出眾累，故言入邪見，住八難同煩惱，具此眾惡乖彼眾善。下句盡是其所不得也。肇曰：彼岸，實相岸也。惑者以邪見為邪、彼岸為正，故捨此邪見適彼岸耳。邪見、彼岸本性不殊，曷為捨邪而欣彼岸乎？是以入諸邪見不入彼岸者，乃可取食也。自六師以下至乎不得滅度，類生逆談以成大順。庶通心君子有以標其玄旨而遺其所是也。生曰：師邪見師則入諸邪見矣。到於彼岸本由正見，入邪見者則不到也。順在解邪見理為入也。既入其理即為彼岸，無復彼岸之可到。

[Kumāra]jīva says: From here below, it clarifies that because he has not yet corresponded with equality, he has not escaped the manifold bondages. Therefore it says that he enters false views, abides in the eight conditions of adversity, and is identified with the defilements, possessing these manifold evils and contrary to those manifold goods. The phrases below are all things he does not attain. [Seng]zhao says: The 'other shore' is the shore of the true mark. The deluded take false views to be heterodox and the other shore to be correct, and therefore abandon these false views to go to the other shore. The fundamental nature of false views and the other shore is not different; why abandon the heterodox to delight in the other shore? Therefore, entering all false views and not entering the other shore—only then may one take food. From the six masters down to not attaining extinction, [the text] universally produces inverse discourse to accomplish great conformity. It is hoped that the gentleman of penetrating mind will have the means to recognize its profound purport and discard that which he affirms. [Dao]sheng says: If one takes teachers of false views as one's masters, one enters all false views. Reaching the other shore originally stems from right view; one who enters false views does not reach it. In conforming [to the real], entering consists in understanding the principle of false views. Once one has entered their principle, that itself is the other shore, and there is no other shore left to be reached.