俱舍論疏 19.95

19.95

論「一切妄見至餘增益故」，釋唯此一見名邪所以。如旃荼羅皆名執惡，於中甚者名惡執惡。《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，彼不緣也。」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，非深重心，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。」准此，不染無知不是染、善。

On the text stating, "All false views... because the others are superimpositions": this explains the reason why this view alone is called 'wrong'. It is like caṇḍālas, who are all called practitioners of evil, among whom the worst are called the evil practitioners of evil. The *Vibhāṣā*, fascicle 9, states: "Question: Why does wrong view not take space and non-analytical cessation as its cognitive objects? Answer: If a phenomenon is a skandha, the cause of a skandha, the cessation of a skandha, or the antidote to a skandha, wrong view takes it as an object. Space and non-analytical cessation are not skandhas, etc., and therefore it does not take them as objects." It also states: "Question: Those who repudiate space and non-analytical cessation—what phenomenon do they take as their object? Answer: They precisely take the names of space and non-analytical cessation as their object. Why is this? Repudiating them is not done with a deep and grave mind, unlike denigrating defiled and purified matters. Question: What kind of knowledge is this? Answer: This is knowledge with an erroneous cognitive aspect that is non-obscuring and indeterminate (anivṛtāvyākṛta) among what is abandoned through cultivation in the desire realm." Following this, non-defiled ignorance is neither defiled nor wholesome.