注大乘入楞伽經 4.94

4.94

In India, wrong views generally comprise three kinds: First, non-Buddhists outside the Buddha's Dharma. These are those who cling to the four propositions as above, as well as the six teachers and ninety-six kinds of non-Buddhists. Second, non-Buddhists attached to the Buddha's Dharma. Originating from the Vātsīputrīyas and the Vaipulyakas, they think themselves clever in reading the Buddha's scriptures, yet do not understand right views and generate separate, false understandings. It is like an ox drinking water to produce milk, whereas a snake drinking water produces poison; the masters all reject and do not accept them, and they are persons of wrong views attached to the Buddha's Dharma. Third, those who study the Buddha's Dharma yet become non-Buddhists. Clinging to the Buddha's doctrinal gates, they generate affliction and cannot awaken and enter. The Dazhidulun says: 'If one does not obtain the skillful means of prajñā, entering the Abhidharma one falls into existence; entering emptiness one falls into non-existence; entering the Piṭaka (Kunle) one falls into both existence and non-existence.' The Madhyamakaśāstra says: 'Clinging to neither existence nor non-existence is called the doctrine of fools; inversely clinging to the true Dharma, one turns back into a person of wrong views.' Furthermore, if the four gates of the Mahāyāna all turn into views: true words become false because one gives rise to views of words; nirvāṇa becomes saṃsāra because one gives rise to craving and attachment. Drinking too much amṛta harms life and causes premature death; losing the gate of skillful means, one falls into wrong attachment, hence it is called internal wrong views. Thus we know that dharmas have no fixed characteristics; their turning depends on the mind. Clung to, they become errors; penetrated, there is no fault. As with the dharma of the four propositions, blockage or penetration depends on the person. In the dharmas they are called the four propositions; awakened and entered, they are called the four gates; falsely imagined, they are called the four attachments; slandered, they are called the four denigrations. The four propositions remain unmoved, yet gain and loss arise in vain; the single Dharma is without variation, yet ascending and descending differ of themselves. Whenever there is anything esteemed or relied upon, any knowledge or understanding established, if the slightest trace of a view is not forgotten, it all becomes non-Buddhist. Therefore know that when views are present, one is an ordinary person; when passions are extinguished, one is a Buddha.