說無垢稱經疏 3.238

3.238

贊曰：此下第二縛解平等。凡有九對，此中有二：一善不善相對、二我無我見對。空理義云：心有分別，縛解為二。證真諦故，心言分別縛解無二，皆理空故。應理義云；不斷不善根，示現現行，有大利故。如滿足王示現教等，實不令與俱薩迦邪見，此名偽身見、我見也。不壞我見者，示現起故。求大菩提、度有情類，皆為我故，然入無我一趣之道。無我之理，名為一趣，三乘行者共所歸故。道者能緣，即無我見，不斷我見證無我見。入者悟義。舊云「不壞於身」者，身見也。「隨一相」者，無我見也。無我見中，更無二故。

Commentary: Below is the second [section], the equality of bondage and liberation. In all there are nine pairs; herein are two: 1. the pair of wholesome and unwholesome; 2. the pair of self-view and non-self-view. The meaning according to the principle of emptiness says: when the mind discriminates, bondage and liberation are two. Because of realizing the ultimate truth, mental and verbal discriminations of bondage and liberation are non-dual, as both are empty in principle. The meaning according to ultimate reasoning says: not severing unwholesome roots and manifesting their active functioning is due to great benefit, just as King Anala manifested instructions and the like, but truly does not let them accompany satkāyadṛṣṭi—this is called the view of a provisional self, self-view. "Not destroying self-view" is because it arises as a manifestation. Seeking great bodhi and delivering sentient beings are both for the sake of the "self," yet one enters the path of the single destination of non-self. The principle of non-self is termed "the single destination," because it is that to which practitioners of the three vehicles together return. The "path" is that which is able to apprehend [it], namely the view of non-self; without severing self-view, one realizes the view of non-self. "Entering" has the meaning of awakening. The old [translation] that says "not destroying the body" refers to the view of the body (satkāyadṛṣṭi). "Accompanying the single characteristic" refers to the view of non-self, because within the view of non-self there are no two.