大乘百法明門論解 2.30

2.30

Regarding 'dharma': it has the meaning of 'holding to its own nature and serving as a model [for cognition]'. That is, although the substance of each dharma maintains itself and serves as a model to generate understanding in living beings, it also lacks any supreme nature with real, independent efficacy; therefore it is called dharma-nairātmya. Dharmas are themselves without self; it ought to be said that 'dharmas lack dharmas', but speaking in terms of that which is supported, it is called dharma-nairātmya. Fascicle ninety-three of the Yogācārabhūmi says: 'Furthermore, all selflessness has no distinction; it is collectively called emptiness, namely pudgala-nairātmya and dharma-nairātmya. Pudgala-nairātmya: because apart from all conditionally arisen conditioned processes, a separate, real self is unfindable. Dharma-nairātmya: because all conditionally arisen conditioned processes are in their nature not a real self, being impermanent. These two kinds are briefly subsumed as one (mutually verifying the principle of the two kinds of selflessness). In that treatise (referring to the Abhidharma), this is called the Great Emptiness.' It is also said: 'The grasping at a self is the mind obtaining the name of an object.' It is also said: 'Regarding the two graspings, the self is narrow while dharmas are broad; because among people, those who are confused about persons are necessarily confused about dharmas, whereas those who are confused about dharmas are not necessarily confused about persons.' That which can maintain its own substance is a dharma; that which has permanent, unitary activity is a person. For example, the two vehicles have already severed the grasping at a self, yet the grasping at dharmas still remains; thus their shallowness and depth, narrowness and breadth can be seen. For self and dharmas do not go beyond the two kinds of self and dharmas: worldly and holy teachings. The worldly grasping at self and dharmas lacks substance and conforms to delusion; it is called worldly provisionality. The self and dharmas in the holy teachings have substance and are expediently posited; they are called provisionality. Therefore both are provisional, and thus there is neither self nor dharmas.