大乘起信論廣釋卷第三．四．五 4.115

4.115

論。是我見有至法我見　釋曰。別明除障。於中有二。初對治離。後究竟離。初中有二。初標數列名。後依名辨相。此初也。此有總相。宰主之者名人我見。此一切法各有實體名法我見。然此二見各有二種。一者俱生。二者分別。無始時來虛妄熏習內因力故。恒與身俱不待邪教及邪分別。任置而起。故名俱生。非但內因。亦由現在外緣力故。非與身俱。要待邪教及邪分別然後方起。故名分別。此二二見約識辨者。依唯識論。彼法宗說分別二執。唯在第六意識中。有俱生二見。遍與末那意識相應而不許在阿賴耶識。唯是無覆自淨無記。不障聖道。異熟識故。若安惠師亦許法執。俱生起者。在第八識。以是有漏不證真故。若此論前所立理俱生我執亦通第八。與安惠宗大意相似。分別二見麁故易斷。於見道中觀一切法二空之理。隨應而斷俱生二執。細故難斷。後修道中中隨其所應修二空觀而能伏斷。已成佛時方永斷盡。此與二障寬狹同異如諸論明。不能繁敘。雖有如是二種二執。今此所說分別起者。皆迷正教而生起故。

[Treatise:] This view of self has [... the view of dharma-self].
[Commentary:] Specifically explaining the elimination of the hindrances. Here there are two parts: first, abandonment through counteraction; second, ultimate abandonment. The first has two parts: first, indicating the number and listing the names; second, analyzing their characteristics according to their names. This is the first. These have general characteristics: grasping an autonomous master is called the view of personal self; [grasping that] all these dharmas each have real substantial entity is called the view of dharma-self. However, each of these two views is of two kinds: first, innate (*sahaja*); second, conceptualized (*parikalpita*). Through the power of the internal cause of beginningless false perfuming, it constantly accompanies the body and does not depend on erroneous teachings or erroneous conceptualizations, arising spontaneously; hence it is called innate. Arising not only from internal causes, but also by the power of present external conditions, it does not accompany the body, but must await erroneous teachings and erroneous conceptualizations before it arises; hence it is called conceptualized. Distinguishing these two pairs of views in terms of consciousness: according to the *Vijñaptimātratāsiddhi*, that school states that the two conceptualized graspings exist only in the sixth, mental consciousness (*manovijñāna*). The two innate views are universally associated with the manas and mental consciousness, but are not permitted to exist in the ālayavijñāna, for [the ālayavijñāna] is solely non-obscured, morally neutral, does not obstruct the noble path, and is the consciousness of maturation (*vipāka-vijñāna*). Master Sthiramati also permits that innate dharma-grasping exists in the eighth consciousness, because being with effluents it does not realize the real. According to the principle established earlier in this treatise, innate grasping of self also extends to the eighth; this broadly aligns with Sthiramati's tenets. The two conceptualized views, being coarse, are easily severed; on the path of seeing (*darśanamārga*), contemplating the principle of the two emptinesses of all dharmas, they are severed according to their appropriate stage. The two innate graspings, being subtle, are difficult to sever; subsequently, on the path of cultivation (*bhāvanāmārga*), cultivating the contemplation of the two emptinesses according to what is appropriate, one can suppress and sever them; only upon having attained Buddhahood are they permanently severed completely. The extent, identity, and difference between these and the two hindrances (*āvaraṇa*) are as explained in the treatises, so I cannot narrate them at length. Although there are these two kinds of twofold grasping, those explained here as conceptually arisen all arise from misunderstanding the correct teachings.