注大乘入楞伽經 3.37

3.37

然諸外道異計雖多，不出惡見及無因、邪因二種因也。言惡見者，謂於諸諦理顛倒推度，染慧為性，能障正見，招苦為業，謂惡見者多受苦故。此見行相差別有五：一、薩迦耶見，謂於五取蘊執我我所，一切見趣所依為業。二、邊見，謂即於彼隨執斷常，障處中行出離為業。三、邪見，謂謗因果作用實事，及非四見諸餘邪說，如增上緣名義遍故。四、見取，謂於諸見及所依蘊，執為最勝能得清淨，一切鬪諍所依為業。五、戒禁取，謂於隨順諸見戒禁，及所依蘊，執為最勝能得清淨，無利勤苦所依為業。二種因義，如下當說。

However, although the diverse attachments of non-Buddhists are many, they do not go beyond evil views and the two kinds of causes: causelessness and erroneous causation. Regarding 'evil views', it refers to inverted deductions concerning the truths; their nature is defiled discernment, they can obstruct right view, and their karmic function is to invite suffering, because those with evil views experience much suffering. The activity of these views is divided into five: First, the view of self-identity (satkāyadṛṣṭi), which refers to clinging to self and what belongs to self in the five clinging aggregates, its function serving as the basis for all points of view. Second, extreme views (antagrāhadṛṣṭi), which refers to clings to annihilation or permanence regarding them, its function being to obstruct the middle practice and liberation. Third, wrong views (mithyādṛṣṭi), which refers to slandering the actual reality of causes, effects, and functions, as well as all other false doctrines that are not the other four views, just as the term 'predominant condition' (adhipati-pratyaya) is universally applicable in meaning. Fourth, the view of attachment to views (dṛṣṭiparāmarśa), which refers to clinging to various views and the aggregates on which they rely as supreme and capable of attaining purity, its function serving as the basis for all disputes. Fifth, the view of attachment to precepts and ascetic vows (śīlavrataparāmarśa), which refers to clinging to precepts and vows that conform to various views and the aggregates on which they rely as supreme and capable of attaining purity, its function serving as the basis for useless, painful toil. The meaning of the two kinds of causes will be explained below.