起信論疏筆削記 16.28

16.28

二、執相。論　說不究竟者，未說法空教，名半字。然有多義，名不究竟。一行，但行自利，未能利他。二智，但得生空智，不得法空智。三斷，但斷煩惱，不斷所知。四證，但證生空理，不證法空理。五得，但得有餘無餘涅槃，不得無住處涅槃。見五陰者，雖於蘊中不見人相，而見蘊等是其實法。既執陰法實有，故見三界不安，猶如火宅，希求出離，如救頭然，望到寂滅安樂之處。

Second, the mark of attachment. Śāstra: "Spoken of as non-ultimate": Not having taught the emptiness of dharmas is called the "half-word" teaching. However, it is called non-ultimate in many senses: First, in practice, they only practice self-benefit and cannot benefit others. Second, in cognition, they only attain the cognition of the emptiness of sentient beings and do not attain the cognition of the emptiness of dharmas. Third, in abandonment, they only abandon afflictions and do not abandon what is to be known. Fourth, in realization, they only realize the principle of the emptiness of sentient beings and do not realize the principle of the emptiness of dharmas. Fifth, in attainment, they only attain nirvāṇa with remainder and without remainder, and do not attain non-abiding nirvāṇa. "Seeing the five aggregates": Although they do not see the mark of a person within the aggregates, they see the aggregates and so forth as real dharmas. Since they cling to the dharmas of the aggregates as truly existent, they see the three realms as insecure, like a burning house, seeking to escape as if saving their heads from burning, hoping to reach a place of quietude, cessation, peace, and joy.