維摩經略疏 1.73

1.73

Next, the specific explanation has two parts: first, "I"; second, "heard."
"I" also has four aspects:
1. Elucidating "I" according to the Tripiṭaka: According to the Sarvāstivādins, the self exists in name only; according to the Dharmaguptakas, a provisional self is spoken of; the Vātsīputrīyas explain that the self exists in the fifth treasury. Although these differ, they all refute the non-Buddhists' conceptualization of a spiritual self-nature, speaking of a conventionally designated self.
2. The shared teaching: As the Dàpǐn says: "The nature of form is like the nature of the self; the nature of the self is like the nature of form. The self and form have only names, and are all like illusions and transformations."
3. The distinct teaching: It takes mastery as the self. Being skilled in knowledge and vision and attaining non-obstruction is the meaning of "self." Furthermore, the Mahāyānasaṃgraha explains the consciousness of distinction between self and other, also called the consciousness resembling a self; these are all the meaning of the distinct teaching.
4. The complete teaching: The buddha-nature of the Middle Way is the meaning of "self." The Mūlamadhyamakakārikā states: "The Buddha sometimes spoke of a self, and sometimes spoke of no-self. In the true Dharma of the Buddha, there is neither self nor non-self." This sūtra says: "Being non-dual with regard to self and no-self is the true meaning of no-self." The Mahāparinirvāṇa Sūtra says: "Within the phenomena of no-self there is the true self," and also says: "The nature of the self and no-self is non-dual; the non-dual nature is true reality, and true reality is the true self of the twenty-five states of existence." The previous three are the expedient self; the complete teaching is the real self.