摩訶止觀 10.27

10.27

若三藏明大生生小生，皆從無明生，不由真起。若無明滅諸行滅，不關真滅。執此見者，即成自性邪見也。通教明真是不生，不生故生，生一切惑。若滅此惑，還由不生。如此執者，是他性邪見也。界內以惑為自，真為他，故作此說也。界外以法性為自，無明為他。別教計阿梨耶生一切惑，緣修智慧，滅此無明，能生能滅不關法性，此執他性生邪見也。圓教論法性生一切法，法性滅一切法，此則計自性邪見。前君弱臣強，今君強臣弱；餘二可知。

If the Tripiṭaka [teaching] explains that the great birth produces the small birth, both arise from avidyā and do not arise from the real. If avidyā ceases, conditioned formations cease; it has nothing to do with the cessation of the real. One who grasps this view has formed the wrong view of svabhāva (inherent nature). The shared teaching explains that the real is non-arising; because it is non-arising, it gives rise to all delusions. If these delusions are extinguished, it is also due to non-arising. Grasping this is the wrong view of parabhāva (other-nature). Within the realms [of samsara], delusions are taken as the self and the real as the other, and thus this explanation is made. Beyond the realms, dharmatā is taken as the self and avidyā as the other. The distinctive teaching maintains that the ālaya produces all delusions, and through the cultivation of wisdom, this avidyā is extinguished; what can produce and what can extinguish have nothing to do with dharmatā. This grasping of parabhāva produces wrong view. The perfect teaching asserts that dharmatā produces all phenomena and dharmatā extinguishes all phenomena; this is grasping the wrong view of svabhāva. Formerly the lord was weak and the ministers strong; now the lord is strong and the ministers weak. The remaining two [modes of view] can be known by inference.