注大乘入楞伽經 5.30

5.30

The Vijñaptimātratāsiddhi says: "Among the ten defilements in general and particular—craving, anger, ignorance, conceit, doubt, identity view, extreme view, wrong view, view-attachment, and attachment to rules and rituals—six apply to both the innate and the conceptually arisen, because both can arise through spontaneous reflection. Doubt, wrong view, and the two attachments—these four—are purely conceptually arisen; they only arise by relying on the influence of evil companions and perverted doctrines, through one's own deliberative examination." The sūtra states that identity view is of two kinds: innate and conceptually arisen. It is just as, relying on the nature of dependent origination, the various natures of imagined attachment arise. Just as relying on the innate there is the conceptually arisen, relying on the five aggregates one gives rise to the conceptualized identity view; because that conceptualization is unreal, being neither an existing nor a non-existing phenomenon, fools arbitrarily grasp at it. It is like there being no water in a mirage, yet deer pressed by thirst falsely form the conception of water. This conceptually arisen identity view, due to the absence of wisdom, grasps at self and what belongs to self in long-standing association. The srotāpanna contemplates that although there are the five aggregates combined to form this person, therein there is no self. Causing careful contemplation, they see the selflessness of persons and immediately abandon it, severing the conceptually arisen identity view.