大乘義章 18.19

18.19

次解我義。我有二種：一者就體，自實名我，如《涅槃經．哀嘆》中說「是真是實、是主是依，常不變者是名為我。」二者就因，自在名我。如《涅槃經》初功德說：自在有八：一多少自在。聚集一身以為多身，身數多少、身之大小，猶如微塵，充滿十方無量世界。如來之身實非微塵，以自在故現微塵身。二充滿自在，亦得名為大小自在。亦一塵身滿於三千大千世界。佛身無邊，實不滿於大千世界，以自在故滿大千界。三輕舉自在。以滿三千大千之身輕舉飛空，過無量界而無障礙。如來之身實無輕重，以自在故能為輕重。四自自在，亦得名為所作自在。於中有三：一如來心安住不動，化無量身各令有心；二造一事而令眾生各各異辨；三住一界能令他一切悉見。具此三種，名為自在。五根自在。如來一根，見色、聞聲、嗅香、別味、覺觸、知法。六知法自在。得一切法而無得想。七說自在。如來演說一偈之義，逕無量劫義不盡，謂戒定等雖有所說不生說想。八遍滿自在。如來之身遍一切處，猶如虛空不可得見。具斯八種，名之為我。

Next, explaining the meaning of "self" (ātman). There are two kinds of self: First, in terms of essence, being true in itself is termed the self. As the Nirvāṇa Sūtra says in the "Chapter on Mourning": "That which is real, true, sovereign master, and a refuge, and is permanent and unchanging, is termed the self." Second, in terms of cause, sovereign mastery is termed the self. As the Nirvāṇa Sūtra explains in the "First Merit": sovereign mastery has eight aspects: First, sovereign mastery over quantity. Gathering a single body to make many bodies, the number of bodies being few or many, the size of the body being large or small, like subtle dust motes, filling the immeasurable worlds of the ten directions. The Tathāgata's body is in truth not a dust mote, yet through sovereign mastery manifests bodies of dust motes. Second, sovereign mastery of pervasion, which may also be termed sovereign mastery of size. Even a single dust-mote body fills the trichiliocosm. The Buddha's body is boundless and in truth does not merely fill the trichiliocosm, yet through sovereign mastery fills the trichiliocosm. Third, sovereign mastery of light levitation. With a body filling the trichiliocosm, he levitates lightly and flies through the sky, traversing immeasurable realms without obstruction. The Tathāgata's body in truth has neither lightness nor heaviness, yet through sovereign mastery can act with lightness or heaviness. Fourth, self-sovereign mastery, which may also be termed sovereign mastery over actions. Within this there are three: 1. the Tathāgata's mind abides unmoved while manifesting immeasurable bodies, causing each to possess a mind; 2. performing a single deed while causing sentient beings each to distinguish it differently; 3. abiding in one realm while being able to cause all others to see him completely. Endowed with these three, it is termed sovereign mastery. Fifth, sovereign mastery over the sense faculties. A single faculty of the Tathāgata sees forms, hears sounds, smells scents, distinguishes tastes, experiences touches, and knows dharmas. Sixth, sovereign mastery in knowing dharmas. Attaining all dharmas without the conception of attainment. Seventh, sovereign mastery of expounding. When the Tathāgata expounds the meaning of a single verse, passing through immeasurable eons its meaning is not exhausted; that is, though he expounds precepts, samādhi, and so forth, he does not generate the conception of expounding. Eighth, sovereign mastery of omnipresence. The Tathāgata's body pervades all places, like empty space, impossible to be seen. Endowed with these eight kinds, it is termed the self.