肇論 1.75

1.75

有名曰：俱出火宅，則無患一也。同出生死，則無為一也。而云「彼岸無異，異自我耳。」彼岸，則無為岸也；我，則體無為者也。請問我與無為，為一？為異？若我即無為，無為亦即我。不得言無為無異，異自我也。若我異無為，我則非無為。無為自無為，我自常有為。冥會之致，又滯而不通。然則我與無為，一亦無三，異亦無三。三乘之名，何由而生也？

The Named said: Jointly leaving the burning house, their being free from affliction is one. Equally transcending birth and death, their asaṃskṛta is one. Yet you say: 'The other shore is without difference; the difference is from oneself alone.' The other shore is the shore of the asaṃskṛta; the self is the one who embodies the asaṃskṛta. May I ask whether the self and the asaṃskṛta are one or different? If the self is identical with the asaṃskṛta, the asaṃskṛta is also identical with the self. One cannot say that the asaṃskṛta is without difference and that the difference is from oneself. If the self is different from the asaṃskṛta, then the self is not the asaṃskṛta. The asaṃskṛta is naturally asaṃskṛta, and the self is naturally ever saṃskṛta. The import of dark convergence would then also be obstructed and not penetrate. Thus, whether the self and the asaṃskṛta are one or different, neither admits of three. Whence, then, do the names of the triyāna arise?