摩訶止觀 5.260

5.260

堅著此心，計以為實，是人能起無量過患。何以故？汝謂此心為實者，乃以虛語為實語；生語見故，故非真實。若真實者，此心應是常、樂、我、淨。此心生滅，故非常；受此心，故非樂；不自在，故非我；污穢，故非淨。我心生故，是「身見」；身見有無，未免非有非無，如屈步蟲，是名「邊見」；謂非有非無見以為中道，通諸生死，是愚癡論，非道非字謂是道字，是名「戒取」；謂非有非無心為涅槃，具陰界入利鈍等使，是名「見取」。謂非有非無以為正法，乃破一切世間因果，故名「非有」；破一切出世間因果，故名「非無」。破正見威儀尚不當世間道理，云何能當出世道理？「寧起我見如須彌山，不惡取空。」不正為正，是名「邪見」。若順歎，則「愛」；違毀，則「瞋」；不識此心毒草、藥王，則「癡」；自擅陵他，則「慢」；後當大「疑」。略過有十，廣不可盡。如是等過，皆從非有非無見心中出。又一一過悉具三假，如前（云云）。

Firmly clinging to this mind and taking it to be real, such a person can give rise to immeasurable faults. Why is this? When you call this mind real, you are taking false words to be true words; because it gives rise to a view based on words, it is not genuinely real. If it were genuinely real, this mind ought to be permanent, blissful, self, and pure. Because this mind arises and ceases, it is not permanent; because one experiences this mind, it is not blissful; because it is not sovereign, it is not self; because it is defiled, it is not pure. Because the mind of self arises, it is the 'view of selfhood'; the view of selfhood oscillating between existence and non-existence without escaping neither existence nor non-existence, like an inchworm, is called the 'extreme view'; taking the view of neither existence nor non-existence to be the middle way, running through all births and deaths, is foolish discourse, taking what is not the Path and not a word to be the Path and words, which is called 'clinging to rules and vows'; taking the mind of neither existence nor non-existence to be nirvāṇa, fully possessing the aggregates, realms, entrances, and sharp and dull proclivities, is called 'clinging to views'. Taking neither existence nor non-existence to be the correct Dharma, it refutes all worldly causes and effects, hence called 'neither existent'; it refutes all transworldly causes and effects, hence called 'nor non-existent'. Refuting right view and deportment, it does not even accord with worldly principles; how could it accord with transworldly principles? 'Better to give rise to a view of self as large as Mount Sumeru than to wrongly grasp emptiness.' Taking what is not right to be right is called 'wrong view'. Conforming and praising causes 'craving'; opposing and disparaging causes 'anger'; failing to recognize whether this mind is poisonous grass or the king of medicines is 'folly'; being self-assertive and encroaching on others is 'pride'; and later there will be great 'doubt'. In brief, the faults are ten; at length, they cannot be exhausted. Faults such as these all emerge from within the mind of the view of neither existence nor non-existence. Furthermore, each and every fault fully possesses the three provisionalities, as explained before (and so on).