大乘起信論裂網疏 5.4

5.4

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.