大乘起信論裂網疏 5.4

5.4

若達前所顯示一心二門實義，決不起於二種我見。以真如舉體而成生滅，則真如決非實人實法；以生滅當體即是真如，則生滅決非實人實法。故《楞伽》云「當依無我如來之藏」也。然佛所說法，若為對治凡夫，則專破人我執；若為對治二乘，則專破法我執。由對治人我執，方便建立蘊界處法，非實法也，二乘依此遂起法執。由對治法我執，如實說為唯識所現，依八種識假名為人，非實人也，凡夫依此仍起人執。故云：一切外道所有諸見，皆從佛法流出也。一切邪執，謂凡夫所有邊見、邪見及二取等，並依人我見生；二乘所執色不相應及無為等，並依法我見生。

If one thoroughly realizes the real meaning of the one mind and two aspects shown earlier, one will definitely not give rise to the two kinds of views of a self. Because tathatā in its entire essence becomes arising and ceasing, tathatā is definitely not a real person or a real phenomenon; because arising and ceasing in its very substance is tathatā, arising and ceasing is definitely not a real person or a real phenomenon. Therefore the Laṅkāvatāra says, 'One should rely on the non-self Tathāgatagarbha.' However, regarding the Dharma taught by the Buddha, if it is to remedy ordinary beings, it specifically refutes attachment to a personal self; if it is to remedy the two vehicles, it specifically refutes attachment to a self of phenomena. Through remedying attachment to a personal self, he provisionally established the phenomena of aggregates, dhātus, and āyatanas, which are not real phenomena; the two vehicles, relying on this, subsequently gave rise to attachment to phenomena. Through remedying attachment to a self of phenomena, he taught in accordance with reality that [all is] manifested by consciousness-only, provisionally naming a person based on the eight consciousnesses, which is not a real person; ordinary beings, relying on this, still gave rise to attachment to a person. Therefore it is said: all the views possessed by non-Buddhists flow out from the Buddha's Dharma. 'All mistaken attachments' means that the extreme views, perverse views, and two attachments (grasping at views and grasping at rules) of ordinary beings all arise relying on the view of a personal self; the dharmas not associated with form, the unconditioned dharmas, and so forth grasped by the two vehicles all arise relying on the view of a self of phenomena.