宗鏡錄 67.5

67.5

Answer: They are provisionally set up in response to specific faculties, unlike attachments born of sentiment. There are two kinds of provisional designations: First, provisional designations without substance following sentiment. These are mostly grasped by worldly people and non-Buddhists. Although the self and dharmas they grasp as such do not exist, in accordance with the grasping mind's cognitive objects, they are also named 'self' and 'dharmas'; therefore, they are spoken of as provisional. Second, provisional designations established with substance. As spoken of in the sacred teachings, although the substances of dharmas exist, they are not a self or dharmas [in the grasped sense]. The original substance being nameless, it is forcefully named 'self' and 'dharmas'. Not matching the substance of the dharmas, they are established following conditions; therefore, they are spoken of as provisional. Furthermore, speaking generally of ordinary beings and noble ones, there are six kinds of self: 1. The grasped self, which refers to the discriminative and innate [grasping], existing at the stage of ordinary beings. 2. The haughty self, which refers to only the innate, existing at the stage of those with training. 3. The self of habit energy, which refers to the remaining habit energy of the two selves, existing at the stage of those beyond training. 4. The self current in worldly convention, which refers to the provisional designation used by buddhas and others in accordance with the world. 5. The autonomous self, which refers to the eight masteries and so forth, having the subsequent wisdom of the Tathāgata as its nature. 6. The true self, which refers to the permanence, bliss, self, and purity of tathatā, having tathatā as its nature. Calling it 'self' in the perfect middle path encompasses the latter three kinds.