維摩義記 3.99

3.99

第十五中初「普守曰」，標人別說。下明所說。「我無我二」，反立二相。分別有三：一、凡夫人取陰為我，聖智觀察知陰非我。此一五陰於凡為我，於聖非我，故名為二。二、五陰和合成假人，凡夫於中立有定性名之為我，聖智觀察但假無性名為無我。三、妄相諸法集成人相名之為我，聖智深觀人相空無名為無我。下翻此二以明不二，二相雙遣為不二矣。先辨、後結。「我尚不可得非我何可得」，破相入實。向前三重我皆叵得，何有遣我無我可得？「見我實性不起二」者，證實遣相。非有非無如來藏體是我實性，此亦是其無我實性。且約我說，於此實中從來無我，二無對我，無我可取，故不起二。「是為」下結。

In the fifteenth [section], first, "Pushou (Samantagupta) said" indicates the person to set up the individual statement. Below, what was said is clarified. "Self and non-self are two" contrarily sets up two characteristics. There are three distinctions: First, ordinary persons grasp the skandhas as a self, whereas noble wisdom examines and knows that the skandhas are not a self. These identical five skandhas are a self to ordinary persons and not a self to the noble; hence they are called "two." Second, the five skandhas harmonize to form a provisional person, in which ordinary persons establish a determinate nature and call it a self, whereas noble wisdom examines that there is only provisionality without nature, calling it non-self. Third, phenomena of deluded characteristics aggregate to form the characteristic of a person and call it a self, whereas noble wisdom deeply contemplates that the characteristic of a person is empty and non-existent, calling it non-self. Below, these two are reversed to clarify non-duality; the two characteristics are both eliminated to constitute non-duality. First it explains, and then concludes. "If a self is still unobtainable, how could a non-self be obtained?" refutes characteristics to enter into reality. The preceding three levels of self are all unobtainable; how could there be a non-self that eliminates self to be obtained? "Seeing the true nature of the self without giving rise to duality" realizes reality to eliminate characteristics. The essence of the tathāgatagarbha, being neither existent nor non-existent, is the true nature of the self; this is also the true nature of non-self. Speaking for now in terms of self: in this reality there has never been a self; with no duality counterpart to a self, there is no non-self that can be grasped, and therefore one does not give rise to duality. "This is..." below concludes.