金剛般若論會釋 1.88

1.88

此言五邪取者，初三依人辨取，後二依境辨取，故合為五執，人雖有四，總說一無，故此合說。天親論中依取行想以辨差別，故成八義，我執、法執各有四故。外道異生多起分別，計三世等，執實有我，故四我執皆稱外道。轉者，起也，執想生故。內道凡夫猶處下位，并聲聞等多執法，有一類頓悟菩薩及不定性迴向大乘，多執法空，名增上慢。此三依人以辨執取，初一我執，次二法執，法執有、空攝一切執，執所執為有，執二性無故。執取世間共相定者，名有相轉，下之靜慮、下三無色全，第四靜慮及非想非非想少分，名有想定，欲界有想，不生執取為勝涅槃，故不說，但說共想定，不說無想定。第四靜慮及非想非非想少分名無想，外道、二乘隨應執取以為勝果。欲界雖有睡眠、閟絕、無心，以非定位，非勝不執，故此不說，但言無想定。於法執中，分別起者，多緣此二，以起緣執，故此偏說，例顯可知。

Regarding the five erroneous grasps mentioned here: the first three are distinguished based on persons, and the latter two are distinguished based on objects; thus together they make five grasps. Although there are four [kinds of] persons, they are generally stated as one absence; hence they are stated together here. In Vasubandhu's treatise, distinctions are made according to the conception in the activity of grasping; thus eight meanings are formed, because the grasp of self and the grasp of phenomena each have four. Non-Buddhist ordinary beings mostly generate discrimination, conceiving of the three times and so forth and grasping a genuinely existent self; hence all four grasps of self are termed non-Buddhist. "Operating" means arising, because the conception of grasping arises. Internal ordinary beings still occupy lower ranks, and together with the śrāvakas and others they mostly grasp phenomena; there is a class of sudden-enlightenment bodhisattvas and those of indeterminate nature who redirect toward the Mahāyāna who mostly grasp the emptiness of phenomena, which is called an overweening conceit. These three distinguish grasps based on persons: the first is the grasp of self, and the next two are the grasp of phenomena. The grasp of phenomena as existence and emptiness subsumes all grasps: grasping what is apprehended as existent, and grasping the two natures as non-existent. Grasping the common-characteristic concentrations of the worldly is called the operation of possessing marks: the dhyānas below [the fourth], the lower three formless [absorptions] entirely, the fourth dhyāna, and a small part of neither-conceptualization-nor-non-conceptualization are called concentrations with ideation. In the desire realm there is ideation, but one does not generate grasping taking it as the supreme nirvāṇa, hence it is not mentioned; only common concentrations are mentioned, not the non-ideational concentration. The fourth dhyāna and a small part of neither-conceptualization-nor-non-conceptualization are called non-ideation; non-Buddhists and the two vehicles grasp them accordingly, taking them as supreme fruits. Although the desire realm has sleep, fainting, and mindlessness, because they are not stages of concentration and are not supreme, they are not grasped, and therefore are not mentioned here; only the non-ideational concentration is spoken of. Among the grasps of phenomena, those that arise through discrimination mostly take these two as conditions to generate conditioned grasps; thus this is discussed specifically, and the rest can be known by analogy.