大乘義章 11.50

11.50

次對八妄明其對治。八妄想義，前煩惱中已廣分別。一自性妄想，取諸法體。二差別妄想，取有諸法差別之相。三者攝受積聚妄想，取有諸法和合業用。四我妄想，於前攝受積聚法中有內有外，彼內法中取立我人。五為我所妄想，於前積聚外法之中取為我所。六念妄想，於前所取我所法中取有順情可念之事。七不念妄想，於前所取我所法中取有違情不可念事。八俱相違妄想，於前所取我所法中取有中容非違順事。八妄如是。此八妄想，四求四智能為對治。治有通別。通而論之，八種妄想所取法中皆有名事，別求其名，名隨名求。別成其事，名隨事求。名事合觀，說為後二。求其體性，名自性求。求其相別，名差別求。通治如是。隨相分別，八妄想中偏對前二，前二妄中所取之法無出名事，名事別觀說為前二，名事合觀說為後二。自性施設觀彼自性妄想所取，差別施設觀彼差別妄想所取，此二是本，但破此二餘六皆隨，故無別治，經說破竹，喻況在斯。四求既然，四知同爾。四種求知，略之然矣。

Next, clarifying their antidotes in relation to the eight conceptual errors. The meaning of the eight conceptual errors has already been analyzed in detail under the defilements earlier. First, conceptual error of intrinsic nature, which grasps the substance of phenomena. Second, conceptual error of differences, which grasps the differentiated characteristics of phenomena as existent. Third, conceptual error of appropriation and accumulation, which grasps the harmonious operations of phenomena as existent. Fourth, conceptual error of self, which grasps and establishes a self or person within internal phenomena, among the internal and external in the previously appropriated and accumulated phenomena. Fifth, conceptual error of what belongs to me, which grasps [things] as what belongs to me among the accumulated external phenomena mentioned before. Sixth, conceptual error of remembrance, which grasps things that are agreeable to one's inclinations and worthy of remembrance within the previously grasped phenomena belonging to me. Seventh, conceptual error of non-remembrance, which grasps things that are contrary to one's inclinations and unworthy of remembrance within the previously grasped phenomena belonging to me. Eighth, conceptual error of being contrary to both, which grasps neutral things that are neither contrary nor agreeable within the previously grasped phenomena belonging to me. Such are the eight conceptual errors. These eight conceptual errors are counteracted by the four seekings and the four knowings. Counteracting has general and specific aspects. Speaking generally, among the phenomena grasped by the eight conceptual errors there are always names and things: seeking their names separately is called seeking according to names; establishing their things separately is called seeking according to things; contemplating names and things together is spoken of as the latter two; seeking their intrinsic nature is called seeking intrinsic nature; seeking their distinguished characteristics is called seeking differences. Such is the general counteraction. Discriminating according to specific characteristics, they primarily counter the first two among the eight conceptual errors. The phenomena grasped in the first two conceptual errors do not go beyond names and things: contemplating names and things separately is spoken of as the first two; contemplating names and things together is spoken of as the latter two. The designation of intrinsic nature contemplates what is grasped by the conceptual error of intrinsic nature; the designation of differences contemplates what is grasped by the conceptual error of differences. These two are the roots; simply destroying these two, the remaining six follow along. Therefore there are no separate antidotes. The sūtra speaks of splitting bamboo: the metaphor lies in this. As it is with the four seekings, so it is with the four knowings. Such, in brief, are the four kinds of seeking and knowing.