華嚴經內章門等雜孔目章 2.41

2.41

Regarding the sixty-two views, not understanding the aggregate of form gives rise to twelve views: eternal, impermanent, both eternal and impermanent, neither eternal nor impermanent; bounded, boundless, both bounded and boundless, neither bounded nor boundless; after the Tathāgata passes away, departing as [such], not departing as [such], both departing and not departing as [such], neither departing nor not departing as [such]. The coarse self being identical with the aggregate, such that when the aggregate perishes the self also perishes, is the meaning of impermanence. The subtle self being different from the aggregate, such that when the aggregate perishes the self does not perish, is the meaning of permanence. The remaining meanings should be understood accordingly. The coarse self is identical with the aggregate, so perishing along with the aggregate, it does not depart as it came. The subtle self is different from the aggregate, so when the aggregate perishes, it returns departing as it came. One aggregate has twelve; the five aggregates make sixty; adding the fundamental [views of] annihilation and permanence makes sixty-two. If based on the Hīnayāna, these are defilement-proclivities. If based on the initial teaching, the meaning of views is just empty. If based on the final teaching, they are just suchness, just reality. Why? Because there is nothing to be eliminated. If based on the Ekayāna, it does not speak of their self-nature, but discusses only their function: that which is deluded about has many meanings, and the functioning that is capable of deluding is also vast. Furthermore, subsuming the aforementioned Hīnayāna and Triyāna meanings, they are simply in the Ekayāna. Why? Because they are designated by the Ekayāna teaching.