金光明最勝王經疏 2.75

2.75

The commentary says: This is the view defilement (dṛṣṭikaṣāya). What is said concerning the view of a self in various sūtras and treatises varies greatly, as explained in detail in the Cheng weishi yideng. Now, I merely explain briefly according to the text. Regarding the view of a self: in the eighty-third fascicle of the Yogācārabhūmi, there are eight kinds in total; here only five are cited: 1. The view of a self: the treatise says, “Based on the five grasping aggregates, the views of self and what belongs to self operate manifested.” Now, since this text separately speaks of “the view of self and what belongs to self,” there is a distinction between general and specific: the Yogācārabhūmi relies on the general, whereas here it encompasses both general and specific. Saying “view of a self” here means [a self] without “self and what belongs to self.” 2. The view of a person, that is, the view of a sentient being: this means the noble and holy ones know in accordance with reality that there are only these dharmas and nothing else whatsoever. Furthermore, because there is grasping attachment. 3. The view of a sentient being, that is, the view of a recurring transmigrator (pudgala), meaning being capable of repeatedly going and taking birth in various destinies without satiation. These three follow Kumārajīva's translation, which renders them “self, person, sentient being.” 4. The view of a soul: this is what the Yogācārabhūmi calls a “living being” (jīva); that is, through the conjunction of lifespan, currently existing and living, hence called a “living being.” Relying on Bodhisattva Vasubandhu’s Commentary on the Prajñāpāramitā, which says, “Self, sentient being, living being.” The explanation says: Seeing the differences among the five aggregates, one takes each aggregate to be a self. Such false grasping is called the view of a self. The meaning here is that universally calculating the differences among the five aggregates across the three periods of time is the view of a self. The physical continuity without interruption is called a sentient being. This calculates that the five aggregates have continued without interruption from the prior limit, hence called a sentient being. The uninterrupted abiding of the life-faculty of a single karmic retribution is a living being; this calculates that life is currently present in the present. After the life-faculty is severed, one is reborn subsequently in the six destinies: this is called a soul (āyuṣmat); this sees that life in a future birth arises again. This is based on the distinctions between general and specific among the five aggregates. 5. A nourisher: that is, nourishing the present, being able to perform human functions. Furthermore, it can increase karma for future existence. 6. Wrong views: that is, wrong view (mithyādṛṣṭi) among the five views. 7. The view of self and what belongs to self: that is, giving rise to the fifteen views and so forth based on the five aggregates. 8. The views of annihilationism and eternalism: these are extreme views (antagrāhadṛṣṭi); annihilation refers to the seven kinds of annihilationism, and permanence refers to the four kinds of universal eternalism, etc. Further saying “and so forth” encompasses grasping at views, grasping at precepts and vows, as well as secondary afflictions. The kalpa defilement (kalpakaṣāya) is omitted in brief, because the external realm is not that which is to be transformed, nor is it the substance of evil; therefore, it is omitted and not mentioned.