翻譯名義集 4.110

4.110

[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.