俱舍論記 19.67

19.67

於「實有體至餘增益故」者，釋撥無名邪見。於實有體苦、集、滅、道四聖諦中，起見撥無，名為邪見。又《婆沙》第九云「問：何故邪見不緣虛空及非擇滅？答：若法是蘊、是蘊因、是蘊滅、是蘊對治，邪見即緣。虛空、非擇滅非蘊等，故彼不緣。」廣如彼釋。又云「問：撥無虛空、非擇滅者，為緣何法？答：即緣虛空、非擇滅名。所以者何？撥無彼者無深重心，如謗雜染、清淨事故。問：此是何智？答：此是欲界修所斷中無覆無記邪行相智（已上論文）。」一切五見皆顛倒轉並應名邪，而但撥無名邪見者，以過重故偏立邪名。如說臭蘇，凡蘇皆臭，臭中極者名曰臭蘇。諸旃荼羅皆名執惡，於中造惡過極甚者，名惡執惡。等，顯舉法未盡。謂此邪見唯損減故，所餘四見有增益故。謂有身見、見取、戒禁取唯增益，邊執見中一分常見亦增益故。雖有斷見亦是損減，而非唯故。邪即見故，名為邪見，持業釋也。

Regarding "With respect to real entities... because the others superimpose": Explaining repudiation, it clarifies false view. Arising a view that repudiates the four noble truths of duḥkha, samudaya, nirodha, and mārga, which have real substantial entities, is called false view (mithyādṛṣṭi). Fascicle nine of the Mahāvibhāṣā also states: "Question: Why does false view not take space (ākāśa) and non-analytical cessation (apratisaṃkhyānirodha) as its object? Answer: If a dharma is an aggregate, the cause of an aggregate, the cessation of an aggregate, or the antidote to an aggregate, false view takes it as its object. Space and non-analytical cessation are not aggregates, etc.; therefore, it does not take them as its object." It is extensively explained as there. It also says: "Question: One who repudiates space and non-analytical cessation—what dharma does he take as object? Answer: He takes the names of space and non-analytical cessation as object. Why is that? Because one who repudiates them does not have a deep, grave mind, unlike one who slanders defiled and purified matters. Question: What kind of cognition is this? Answer: This is an unbefuddled-unspecified erroneous cognition among those abandoned by meditation in the desire realm" (end of text from the treatise). All five views function invertedly and should all be called false, yet only this repudiation is called false view because its fault is extremely grave, so it exclusively receives the name 'false'. Just as when speaking of rancid ghee: though all ghee may have an odor, that which is extreme in odor is called rancid ghee. Or like all caṇḍālas being called perpetrators of evil: among them, those who commit evil to the uttermost extreme are called evil perpetrators of evil. 'Etc.' indicates that the enumeration of dharmas is not exhaustive. That is to say, this false view operates solely by deprecation (apavāda), whereas the remaining four views operate by superimposition (samāropa). That is, the view of individuality, the adherence to views, and the adherence to precepts and vows are solely superimposition, and the portion of eternalism within the view of grasping at extremes is also superimposition. Although there is the view of annihilation which is also deprecation, it is not exclusively so. Falsehood is itself the view, hence called false view; this is a karmadhāraya compound.