大乘法苑義林章 4.44

4.44

Second, explaining the name: in Sanskrit it is called satkāyadṛṣṭi. The Sautrāntika masters say: "sat means false; kāya means body; dṛṣṭi means view. 'Body' has the meaning of accumulation, which is an imputed accumulation. It should be said that producing a view that takes an accumulated body as its object is named 'body-view' (satkāyadṛṣṭi). Because the Buddha wished to refute future Sarvāstivādins and others who cling to it as an 'existent-body-view' (satkāyadṛṣṭi), he spoke the word sat with the meaning of 'false'. Although the single word sat also designates 'existent', yet what is spoken here is as a derivative of *sīdanti (decaying/perishing), and therefore the word sat signifies 'false'." The Sarvāstivādins say: "sat has the meaning of 'existent'; kāya and so forth are as before; although it is an accumulated body, it is substantially existent. 'Body' is an alternative name for self-substance (svabhāva). The view that takes this as its object should be called 'view of self-substance'. Because the Buddha wished to refute future Sautrāntika masters and others who speak of it as a 'false body', he spoke of sat. He said: although the single word sat also designates 'false', here it should be said to derive from *asti (is/exists), and therefore the word sat signifies 'existent'." The Mahāyāna explains: one should say *saṃkrānti for sat, which then yields the meaning of 'shifting/transmutation' (saṃkrānti). On this basis, the satkāyadṛṣṭi differs between the Mahāyāna and Hīnayāna. The intent of the Mahāyāna is that the appearance resembling a self which is manifested upon the mind is not substantially existent in its nature, because it is an imputed phenomenon. Moreover, its nature is not completely nonexistent, because as the paratantra-svabhāva (dependent nature) it constitutes an objective condition (ālambanapratyaya). Since it is neither substantially existent nor falsely nonexistent, it is merely a dependent, shifting phenomenon, the basis for the self. Furthermore, the original self is a nonexistent object, and the deluded affect clings to it as existent, so it can be called falsely nonexistent; yet relying on the transformed objective image, it can be called existent. It is not like other schools which determinately hold it to be real or determinately hold it to be false; hence it is named 'shifting'. The orthodox doctrine of grasping at dharmas (dharma-grāha) is also solely this view. Therefore the Buddhabhūmi[-sūtra-śāstra] says: "The hindrance to the knowable refers to having the satkāyadṛṣṭi that grasps at substantially existent dharmas of imagined nature (parikalpita) as foremost." The view of a dharma-self is also the same as the view of a living-being self; this additionally includes the 'belonging to a self' (ātmadṛṣṭi and ātmīyadṛṣṭi), not only the view of a self, because the word satkāyā is spoken.