大乘義章 6.52

6.52

捷種種論中四種見者，有人念言：「我於善惡業報之中不知不見。若有聰明多智之人來問我者，我不能答，羞愧於彼。以羞彼故，於其善惡業果之中，隨我意解。彼設問者，當如是答：『此事如是。此事是實、此事不實；此事是異、此事不異，此事非異非不異等。』」是為初論。或復有人，作如是見：「我實不知，為有他世？為無他世？若有沙門婆羅門等，實有天眼及他心智能知遠事，彼來問我，我若答之則為妄語。」畏妄語故，即用彼人所知之者以為歸依。彼設問者，取彼所見，當如是答：「此事如是、此不如是，此事是異、此事不異，此事非異非不異等。」是為二論。或復有人作如是論：「我實不知，何者是善、何者不善。我若宣說此法是善、此法不善，則有所愛。若有所愛則有所恚，若有愛恚則有受生。」畏受生故，用此非善非不善義以為所歸。「彼設問者，用此非善非惡答之。此事如是：此事是實、此事是異、此事不異。」是為三論。此事異者，異於善惡。此不異者，與彼虛空相似不異。或復有人愚癡闇鈍，一切法中自無所知。他有問者，隨他言答，取他世人所立諸見用以答之：「此事如是、此不如是，此異、不異。」是為四論（此四門竟）。

Regarding the four kinds of views within the theories of evasive equivocation: someone thinks, 'I neither know nor see regarding the karmic retributions of good and evil. If an intelligent and very wise person comes and questions me, I will be unable to answer and feel ashamed before him. Feeling ashamed before him, I will interpret the karmic fruits of good and evil according to my own inclination. If he poses a question, I should answer him like this: "This matter is like this. This matter is real, this matter is not real; this matter is different, this matter is not different; this matter is neither different nor not different," and so forth.' This is the first doctrine. Or again, someone forms such a view: 'I truly do not know whether there is another world or there is no other world. If there are śramaṇas or brāhmaṇas who truly possess the divine eye and the knowledge of others' minds and are able to know distant matters, and they come and question me, if I answer them it would be false speech.' Fearing false speech, he takes refuge in what those persons know. If they pose a question, he takes what they see and should answer like this: 'This matter is like this, this is not like this; this matter is different, this matter is not different; this matter is neither different nor not different,' and so forth. This is the second doctrine. Or again, someone forms such a doctrine: 'I truly do not know what is good and what is not good. If I proclaim that this dharma is good and this dharma is not good, then there will be attachment. If there is attachment, there will be resentment; if there is attachment and resentment, there will be rebirth.' Fearing rebirth, he takes this notion of 'neither good nor non-good' as his refuge. 'If they pose a question, I will answer them with this neither-good-nor-evil: "This matter is like this: this matter is real, this matter is different, this matter is not different."' This is the third doctrine. That 'this matter is different' means it is different from good and evil. That 'this is not different' means it resembles and is not different from empty space. Or again, someone is foolish and obtuse, having no knowledge of his own regarding any dharma. If someone questions him, he answers according to the other's words, taking the various views established by worldly people to answer him: 'This matter is like this, this is not like this; this is different, not different.' This is the fourth doctrine (this concludes the fourth section).