妙法蓮華經玄贊 4.148

4.148

贊曰：此二頌半求邪出離錯行亂學故不同。初一頌半明起身邊邪見成六十二見，後之一頌因起見戒取所餘惑生。或初一頌總明起五見，後一頌半別明起五見。彼諸眾生無始已來，薄德少福故為苦所迫，雖祈出要不悟邪正，錯入外道不正見中，錯行錯學名為邪見，五見皆邪，此依後科非要撥無方名邪見。邪見煩惱拘礙眾生，難可出離不能解脫，名為稠林，此為總見，後方別顯。「若有若無」等者，此有二解，依後科者，五見之中四見為有，皆執有故；邪見為無，多撥無故，「等」言顯示種種煩惱。若依初科，「邪見稠林」者撥無邪見。「若有」者，執我後身為有，常見也；「若無」者，執我後身為無，斷見也。此二為邊見，等取身見、見取、戒取，由六十二見以邪見、邊見二為自體，故別舉之。以餘二見而為眷屬，依於身見以為根本，如六十二見章廣述。云何六十二見，頌曰：「二四八十劫，　見生死遍常，　梵餘大種心，　戲憤恚一分，　有色有邊等，　各死生想地，　一種小無量，　純樂等有想，　即有色邊等，　生無想俱非，　人欲天色界，　四無色斷滅，　從無想天沒，　尋伺計無因，　憶上下傍俱，　壞劫有邊等，　怖無知行諂，　懷怖戇矯亂，　人欲天欲樂，　四靜慮涅槃。」此諸見中幾前際過去攝、幾後際未來攝，幾現在通二際中攝？遍一分，無因，邊矯亂前際，所餘四十四，皆後際見攝。　此六十二經論俱言邪見、邊見二見所攝，　誰幾見攝遍、一分各四，有想成十六，無俱非各八，七斷皆邊見。即彼二無因、邊邪、亂各四，五現涅槃論，皆邪見所攝。由執神我起我見已，便起如是六十二見，後起見取，執見等法為勝為因；又起戒取，執戒等法為因為勝。著此妄法曾不肯捨，我慢自恃矜誇自高而陵薎他，互於所師諂曲相讚矯求名利，心何曾實？以具如是，耽欲著邪故不堪任即化大法。

Eulogy: These two verses and a half concern their disparity due to seeking perverse emancipation and erring in practice and learning. The first verse and a half explains that giving rise to the view of selfhood, extreme views, and wrong views forms the sixty-two views; the latter verse explains that due to the arising of the adherence to views and the adherence to rules and rituals, the remaining defilements arise. Alternatively, the first verse explains in general the arising of the five views, and the latter verse and a half explains in detail the arising of the five views. Since beginningless time, those sentient beings, being of poor virtue and scant merit, are oppressed by suffering; although praying for a way of escape, they do not realize what is perverse and what is correct, and mistakenly enter the incorrect views of non-Buddhists. Erring in practice and erring in learning is called 'wrong views'; all five views are wrong, according to the latter classification, not only denying [karmic causality] being called wrong view. The defilements of wrong views bind sentient beings so that they can hardly escape and cannot be liberated, which is called a 'dense forest'; this is the general view, after which they are shown specifically. Regarding 'whether existence or non-existence,' etc., there are two explanations. According to the latter classification: among the five views, four views pertain to 'existence', as all cling to existence; wrong view pertains to 'non-existence', as it mostly denies [karmic causality]; the word 'etc.' indicates various defilements. If according to the former classification: 'the dense forest of wrong views' refers to the wrong view that denies causality; 'whether existence' clings to my future existence, which is the view of permanence; 'whether non-existence' clings to my future non-existence, which is the view of annihilation. These two are the extreme views; 'etc.' includes the view of selfhood, the adherence to views, and the adherence to rules and rituals. Because the sixty-two views take wrong view and extreme view as their own-nature, they are singled out, while taking the other two views as retinues, relying on the view of selfhood as the root, as extensively explained in the Chapter on the Sixty-Two Views. What are the sixty-two views? A verse says: / 'Two, four, eight, ten kalpas, / Seeing birth-and-death as universally eternal; / Brahmā, the other great elements, mind, / Playful distraction, indignation as partial; / Possessing form, possessing boundary, and so forth, / Each being the ground of the ideation of death and birth: / Uniform, limited, immeasurable, / Purely happy, etc., having ideation; / Namely, possessing form, boundary, and so forth, / Arising without ideation, and neither; / Human, desire heaven, form realm, / Four formless [realms] as annihilation; / Falling from the Heaven of Non-Ideation, / Through inquiry and investigation speculating on no-cause; / Recollecting above, below, across, together, / Destruction kalpas possessing boundary, etc.; / Fearing lack of knowledge and practicing flattery, / Harboring fear, foolishness, and prevarication; / Human and desire-heaven sensual pleasure, / The four dhyānas as nirvāṇa.' / Among these views, how many are subsumed under the past limit, how many under the future limit, and how many under the present spanning both limits? Universal, partial, uncaused, boundary, and prevarication belong to the past limit; the remaining forty-four are all subsumed under views of the future limit. Sūtras and treatises both state that these sixty-two views are subsumed under two views: wrong view and extreme view. Which ones are subsumed under which views? Universal and partial, four each; those having ideation make sixteen; non-ideation and neither, eight each; the seven annihilations—all are extreme views. Those two uncaused, the four boundary-wrongs, the four prevarications, and the five discourses on present nirvāṇa are all subsumed under wrong view. Having given rise to the view of self by clinging to a spiritual self (puruṣa), they then give rise to these sixty-two views, and subsequently give rise to the adherence to views, grasping phenomena such as these views as supreme and as causes; they also give rise to the adherence to rules and rituals, grasping phenomena such as rules as causes and as supreme. Clinging to these false phenomena and never willing to let go, conceited and self-reliant, boasting and elevating themselves while deprecating others, they flatter and praise each other before their teachers, deceptively seeking fame and gain; how could their minds ever be honest? Endowed with such traits, indulging in desires and clinging to the perverse, they are incapable of being immediately transformed by the Great Dharma.