[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [翻譯名義集](https://indike.org/pramana/in.bauddha.taisho.2131) › 4.110 # 翻譯名義集 4.110 翻譯名義集 4.110 - **Language:** Classical Chinese ### [4.110](https://indike.org/pramana/in.bauddha.taisho.2131.4.110) 【阿檀】或阿捺摩，此云無我。《說文》云：「我，施身自謂也。」《華嚴》云：「凡夫無智，執著於我。」《智論》明二種：一者邪我，二者慢我。言邪我者，如《輔行》云：「未得禪來，縱起宿習，所有煩惱，及因現陰，起於我見，仍屬鈍使，初果所斷。此推理見，及發得見，皆名邪我。」二慢我者，如《止觀》云：「如諸蠕動，實不推理，而舉𧑃張鬐，怒目自大。底下凡劣，何嘗執見？行住坐臥，恒起我心，此是慢我。」《大寶積經》「佛言：『迦葉！譬如咽塞病，即能斷命。如是迦葉！一切見中，唯有我見，即時能斷於智慧命。』」《地持經》云：「世間受生，皆由著我；若離著我，則無世間受生身處。」無著論云：「取自體相續，為我想；我所取，為眾生想；謂我乃至壽住，為命想；展轉趣於餘趣，為人想。」《大論》云：「我者，於陰界入計我我所，若即若離。人者，謂於陰界入中，謂我是行人。眾生者，於陰界入和合之中，計有我生。壽者，於陰界入中，計一期報，若長若短。」《輔行》云：「我以計內；人以計外；眾生以續前為義；壽者以趣後為能。」凡夫既執我倒，佛為二乘說無我法，故《智論》號名字我。如《大乘入楞伽》云：「自心所現身器世間，皆是藏心之所顯現，剎那相續，變壞不停。如河流，如種子，如燈焰，如迅風，如浮雲。躁動不安如猿猴，樂不淨處如飛蠅，不知厭足如猛火。無始虛偽習氣為因，諸有趣中流轉不息，如汲井輪。種種色身威儀進止，譬如死屍呪力故行，亦如木人因機運動。若能於此善知其相，是名人無我智。」《大論》云：「但於五眾取相故，計有人相，而生我心；以我心故生我所。我所心生故，有利益我者生貪欲，違逆我者而生瞋恚。此結使不從智生，從狂惑生，是名為癡。三毒為一切煩惱之根本，悉由吾我。故作福德，為我後當得。亦修助道法，我當得解脫。初取相故，名為想眾。因吾我起結使，及諸善行，是名行眾。是二眾，則是法念處。於想行眾法中，求我不可得。何以故？是諸法皆從因緣生，悉是作法，而不牢固，無實我法。行如芭蕉，葉葉求之，中無有堅。想如遠見野馬，無水有水想，但誑惑於眼。」我本空寂，二乘既執四枯，故佛於無我中而示真我。故《涅槃經》明八自在：一、能示一身多身，數如微塵；二、以塵身滿大千界；三、以大身輕舉遠到；四、現無量類，常居一國；五者、諸根互用；六、得一切法，如無法想；七、說一偈，經無量劫；八、身如虛空，存沒隨宜不窮。 > \[Ātman\] Or anātman; translated here as "non-self." The Shuowen says: "Self is what one calls oneself when using one's body." The Huayan says: "Ordinary people have no wisdom and cling to a self." The Zhilun explains two kinds: first, the erroneous self; second, the conceited self. Regarding the erroneous self, the Fuxing says: "Before attaining dhyāna, giving rein to past habits, all afflictions and views of self that arise based on the present aggregates still belong to the dull fetters and are severed by the first fruit \[of the stream-enterer\]. This view deduced by reasoning and the views that arise are all called the erroneous self." Second, regarding the conceited self, the Zhiguan says: "Like wriggling insects, which do not actually deduce by reasoning, yet raise their heads, spread their fins, glare fiercely, and make themselves big. How could the lowest and meanest ordinary people ever cling to views? Yet in walking, standing, sitting, and lying down, they constantly give rise to the thought of a self; this is the conceited self." In the Mahāratnakūṭa-sūtra: "The Buddha said: 'Kāśyapa! Just as a disease of throat obstruction can cut off life, so it is, Kāśyapa: among all views, it is only the view of self that can instantly cut off the life of wisdom.'" The Dichi jing says: "Rebirth in the mundane world is entirely due to clinging to a self; if one is free from clinging to a self, there is no place to receive a physical rebirth in the mundane world." Asaṅga's treatise says: "Grasping the continuity of one's own body is the conception of a self; grasping what belongs to oneself is the conception of a sentient being; believing that the self lasts as long as life is the conception of a living soul; passing from destiny to destiny is the conception of a person." The Dalun says: "Self means conceptualizing self and what belongs to self in the aggregates, realms, and entrances, whether as identical or distinct. Person means conceiving within the aggregates, realms, and entrances that 'I am an agent.' Sentient being means conceptualizing that a self is born within the combination of aggregates, realms, and entrances. Living soul means conceptualizing a lifespan—whether long or short—within the aggregates, realms, and entrances." The Fuxing says: "Self means conceptualizing the internal; person means conceptualizing the external; sentient being has the meaning of continuing from what precedes; living soul has the capacity of advancing to what follows." Since ordinary people are attached to the inverted view of self, the Buddha taught the dharma of non-self for the two vehicles; hence the Zhilun calls it the nominal self. As the Mahāyāna Laṅkāvatāra-sūtra says: "The body and the receptacle world manifested by one's own mind are all displays of the storehouse consciousness, continuing from moment to moment, undergoing change and decay without ceasing. They are like a flowing river, a seed, a lamp flame, a swift wind, or floating clouds. Restless and agitated like a monkey, delighting in foul places like a flying fly, insatiable like a raging fire. Taking beginningless false karmic impressions as cause, transmigrating ceaselessly through the destinies of existence like a waterwheel drawing from a well. The bodily deportment and movements of various forms are like corpses moving by the power of a mantra, or like wooden puppets moving by machinery. If one can skillfully understand these characteristics, this is called the wisdom of the non-self of persons." The Dalun says: "Merely because one grasps marks in the five aggregates, one conceptualizes the mark of a person and gives rise to the thought of a self; due to the thought of a self, one gives rise to what belongs to self. Because the thought of what belongs to self arises, one gives rise to greed toward what benefits oneself, and anger toward what opposes oneself. These fetters do not arise from wisdom; they arise from mad delusion; this is called ignorance. The three poisons are the root of all afflictions, all originating from the ego-self. Thus, one creates merit for the sake of 'what I will obtain later.' One also cultivates dharmas that aid the Way, thinking 'I will attain liberation.' Grasping marks at the outset is called the aggregate of perception. Giving rise to fetters and wholesome deeds based on the ego-self is called the aggregate of formations. These two aggregates are precisely the mindfulness of phenomena. Searching for a self among the phenomena of the aggregates of perception and formations, it cannot be found. Why? These phenomena all arise from causes and conditions, are all conditioned phenomena, are not solid, and contain no real dharma of self. Formations are like a plantain tree: peeling leaf after leaf in search, there is no firmness inside. Perception is like a mirage seen from afar: there is no water, yet one conceives of water; it merely deceives the eyes." The self is fundamentally empty and quiescent; since the two vehicles cling to the four withered \[virtues\], the Buddha revealed the true self within non-self. Therefore, the Mahāparinirvāṇa-sūtra explains eight sovereign powers: first, being able to manifest one body as many bodies, as numerous as fine dust motes; second, filling the great trichiliocosm with a dust-mote body; third, soaring lightly to distant places with a great body; fourth, manifesting immeasurable categories while always abiding in a single land; fifth, mutual functioning of the sense faculties; sixth, obtaining all phenomena with the conception of no phenomena; seventh, preaching a single verse for immeasurable kalpas; eighth, having a body like empty space, appearing and disappearing at will without end. > — English (machine translation) (machine translation) - [Previous: 4.109](https://indike.org/pramana/in.bauddha.taisho.2131.4.109) - [Next: 4.111](https://indike.org/pramana/in.bauddha.taisho.2131.4.111) - [Up: 4](https://indike.org/pramana/in.bauddha.taisho.2131.4) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2131~en-mt.4.110) — English, machine translation ## Linked texts (2) - [注大乘入楞伽經](https://indike.org/pramana/in.bauddha.taisho.1791.3.161) — Classical Chinese - [大乘入楞伽經](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.lankavatara*zh-siksananda.2.53) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2131.4.110](https://indike.org/pramana/in.bauddha.taisho.2131.4.110) · Pramāṇa