俱舍論疏 2.139

2.139

論「譬如夜分至明昧不同」，釋顯見力也。《正理》云「一正見言具攝三種。別開三者，為顯異生、學、無學地三見別故。又顯漸次修習生故。譬如夜分無月等明，雲霧晦冥以遊險阻，所見色像無不顛倒，五染污見觀法亦爾。世間正見，譬如夜分無雲所見色像。譬如晝分雲翳上昇，掩蔽日輪以遊平坦，所見色像漸增明淨，有學正見觀法亦爾。譬如晝分烈日舒光，雲霧廓清以遊平坦，所見色像最極明淨，無學正見觀法亦爾。如如行者漸習慧生，除自心中愚闇差別，如是如是於諸所緣，正見漸增明淨有異。非所緣境有淨不淨，由自覺慧垢障有無，故謂所緣有淨、不淨。如是諸見總類有五：一無記類、二染污類、三善有漏類、四有學類、五無學類。無記類中，眼根是見，耳等諸根一切無覆無記慧等悉皆非見。染污類中，五見是見，餘染污慧悉皆非見，謂貪、嗔、慢、不共無明、疑俱生慧，餘染污法亦皆非見。有學類中，無慧非見，但餘非見。無學類中，盡、無生智及餘非見，餘無學慧一切是見。善有漏類中，唯意識相應善慧是見，餘皆非見。有餘師說：意識相應善有漏慧亦有非見，謂五識身所引發慧、發有表慧、命終時慧。」

The *Śāstra* states: "For example, in the nighttime... differences in clarity and dimness." This explains and reveals the power of views. The *Nyāyānusāra* says: "The single term 'right view' completely subsumes three kinds. Distinguishing them into three is to reveal the differences among the three views of the ordinary-worldling, trainee (*śaikṣa*), and non-trainee (*aśaikṣa*) grounds, and also to reveal their arising through gradual cultivation. For example, during the nighttime without moonlight, with dark clouds and mist, when traveling along a perilous path, all forms and images seen are invariably inverted—the observation of dharmas by the five defiled views is also like this. Worldly right view is like the forms and images seen at night without clouds. For example, during the daytime when clouds ascend and obscure the sun's disk, when traveling on flat ground, the forms and images seen become gradually clearer and brighter—the observation of dharmas by a trainee's right view is also like this. For example, during the daytime when the blazing sun spreads its rays and the clouds and mist are completely cleared away, when traveling on flat ground, the forms and images seen are supremely clear and bright—the observation of dharmas by a non-trainee's right view is also like this. As a practitioner gradually cultivates and wisdom arises, eliminating the distinct dark ignorance in their own mind, just so, with respect to all objects, right view gradually increases, showing differences in clarity and brightness. It is not that the objective field has pure and impure states; it is rather that depending on the presence or absence of defiling obscurations in one's own discerning wisdom, the object is deemed pure or impure. Thus, these views are broadly categorized into five classes: 1. The indeterminate class; 2. The defiled class; 3. The wholesome contaminated class; 4. The trainee class; 5. The non-trainee class. In the indeterminate class, the eye-faculty is a view; the ear and other faculties, and all unobscured indeterminate wisdom and so forth, are entirely not views. In the defiled class, the five views are views; all other defiled wisdoms are not views, namely the wisdoms that arise co-emergent with greed, anger, pride, unshared ignorance, and doubt; all other defiled dharmas are also not views. In the trainee class, there is no wisdom that is not a view; only what is other than wisdom is not a view. In the non-trainee class, the knowledge of destruction (*kṣayajñāna*), the knowledge of non-arising (*anutpādajñāna*), and other dharmas are not views, while all other non-trainee wisdom is a view. In the wholesome contaminated class, only the wholesome wisdom associated with mental consciousness is a view; the rest are all not views. Other masters say: among wholesome contaminated wisdom associated with mental consciousness there are also those that are not views, namely wisdom induced by the five consciousness-bodies, wisdom that produces informative physical action (*vijñapti*), and wisdom at the time of death."