大般涅槃經疏 21.6

21.6

「復次一切凡夫」下，第二明七漏：一見、二思惟、三根、四惡、五親近、六受、七念，前兩是漏體，後五是漏緣。見是利使、思是鈍使、根是內五根、惡是外惡法、近是惡人、受是受取色欲等法、念是晝夜念念不斷。今文無思漏。又惡漏作離漏名，能離是道，所離是惡。初解見漏中應具十使，但舉疑見者，欲明貪瞋癡慢四使通於見思五見及疑，但在見諦思惟門中則為慢攝。文又二：先廣明疑心、後別明見使。疑乃非見，但疑見相關，故言疑見。生六種心者，具列諸見。莊嚴云：只是五見，開邊為斷常，故言六。開善云：決定有我、決定無我，未是六數，但總唱決定。從「我見我一」下，即是六數：一我見我、二我見無我、三無我見我、四我作、五我受、六我知。所言六者，一於假我計有真我，故言我見我。二於假我上計無此我，故言我見無我。三於陰身上計有真我，故言無我見我。「我作」下三種，即十六知見中三，河西以決定有無為二。我見我者，本計有我，入定之時見妙光明猶如日月，即以所見證定有我，故言我見我。我見無我者，計現有我、過未無我，即斷見外道。無我見我，謂諸有情悉無有我，離五陰外別見有我，如麻麥等。我作我受者，謂始終常有，即是常見，謂我能作因、我能受果及以能知。

From "Furthermore, all ordinary beings..." onward, this second [part] clarifies the seven defilements: first, views; second, thinking; third, sense faculties; fourth, evil; fifth, association; sixth, appropriation; seventh, mindfulness. The first two are the substance of defilement; the latter five are the conditions of defilement. Views are the sharp afflictive drivers; thinking is the dull afflictive drivers; sense faculties are the five internal sense faculties; evil is external evil phenomena; association is bad companions; appropriation is appropriating form, desire, and other phenomena; mindfulness is continuous thought day and night without interruption. The present text lacks the defilement of thinking. Furthermore, the defilement of evil is named "defilement of renunciation": that which can renounce is the path, and that which is renounced is evil. First, in explaining the defilement of views, it should fully possess the ten afflictive drivers, yet it only adduces doubt and views because it wishes to clarify that the four drivers of greed, anger, ignorance, and arrogance extend universally to views and thinking, the five views, and doubt, but within the gates of seeing the truth and thinking, they are subsumed under arrogance. The text also has two parts: first, broadly clarifying the doubting mind; second, separately clarifying the driver of views. Doubt is not in itself a view, but because doubt and views are interrelated, it speaks of "doubt-views." Generating the six kinds of mind fully enumerates the various views. Zhuāngyán says: "These are simply the five views, with the extreme [view] opened into annihilationism and eternalism, hence called six." Kāishàn says: "'Determining that there is a self' and 'determining that there is no self' are not yet the count of six, but merely a general announcement of determination." From "'I see that I am one...' onward, there is the count of six: first, I see self; second, I see non-self; third, non-self sees self; fourth, I act; fifth, I experience; sixth, I know. Regarding these six: first, grasping a true self upon the provisional self, hence called 'I see self.' Second, grasping that this self does not exist upon the provisional self, hence called 'I see non-self.' Third, grasping a true self upon the bodily aggregates, hence called 'non-self sees self.' The three beginning with 'I act' are three among the sixteen views. Héxī takes determining existence and non-existence as two. Regarding 'I see self': having originally grasped that there is a self, upon entering meditation one sees a wonderful light resembling the sun and moon, and then takes what is seen as proof that there is definitely a self; hence it says 'I see self.' Regarding 'I see non-self': grasping that there is presently a self but no self in the past and future, which is the non-Buddhist view of annihilationism. 'Non-self sees self' refers to positing that all sentient beings are completely devoid of self, yet apart from the five aggregates one separately sees a self, resembling a hemp seed or grain of wheat, and so forth. Regarding 'I act' and 'I experience': positing that it exists permanently from beginning to end, which is the eternalist view, asserting that the self can create causes, the self can experience results, and that it is capable of knowing.