摩訶止觀 5.256

5.256

次、破亦有亦無見三假者：行人善用止觀伏無見惑，無假不起。或進一分定慧，豁發亦有亦無與心相應，即便謂言：「若無心者，誰知無生？無生是無，知即是有。」發此心時，受是亦有亦無見，謂是事實，堅著不可捨，不知過患。如長爪自謂有道，實是苦集，不能識故。佛點示之，即便得悟。發見之人亦復如是，迷此見毒，不識正真；若聞指示，執心颯解。

Next, the refutation of the three provisionalities of the view of both existence and non-existence: The practitioner skillfully uses calming and contemplation to subdue the delusion of the view of non-existence, and the provisionality of non-existence does not arise. Or, advancing by a fraction of concentration and wisdom, both existence and non-existence suddenly arise in correspondence with the mind, and they immediately say: 'If there is no mind, who knows non-arising? Non-arising is non-existence, while knowing is existence.' When giving rise to this mind, they accept this view of both existence and non-existence, claiming it to be real and factual, clinging firmly to it without letting go, unaware of its faults and afflictions. This is like Dīrghanakha, who considered himself to possess the Path when in reality it was suffering and its origin, being unable to recognize it. When the Buddha pointed it out to him, he immediately attained awakening. One who gives rise to views is also like this: deluded by this poison of views, they do not recognize the correct and true; but if they hear it pointed out, their clinging mind suddenly dissolves.