瑜伽論記 17.30

17.30

第四解迷行轉，如本地分七種已列者，如第八卷，有名無解。景云：身邊邪見三。於境計我計斷及以撥無，有別行解，不稱正理，名邪解了。無明一種是闇惑性，無別行解，名不了行。疑起有無解時名了，起邪解時即名不了，見取執諸見為勝，戒取執順諸見所有禁戒，貪著自見，瞋嫌他見，故彼皆名執邪解了。邪解了者即諸見故，苦集即是一切，若生起因緣族姓依處，今迷此起一切煩惱，故言是迷彼因緣所依處行，滅道是違或法，或於中怖，亦迷此起，故言是迷彼怖畏生行。

Fourth, the 'unfolding in deluded movements' is explained. As for those already listed as seven types in the Maulī Bhūmiḥ, as in the eighth fascicle, they are named without explanation. Jing says: The three—identity view, extreme view, and wrong view—conceive of a self, conceive of annihilation, and nihilistically deny with respect to the object; they possess distinct cognitive modes of understanding that do not accord with correct principle, hence they are called 'perverted understanding.' The single factor of ignorance is by nature dark delusion, lacking a distinct cognitive mode of understanding, hence it is called 'non-understanding movement.' When doubt gives rise to an understanding of existence or non-existence, it is called 'understanding'; when it gives rise to perverted understanding, it is called 'non-understanding.' The attachment to views grasps various views as supreme; the attachment to rules and vows grasps precepts that conform to various views; greed attaches to one's own view, and anger dislikes others' views; hence all of them are called 'holding perverted understanding.' Perverted understanding is just the various views. Suffering and origination are just the basis of clan, cause, and condition for all arising; now, delusion regarding these gives rise to all afflictions, hence it is said to be 'movement deluded regarding that basis of cause and condition.' Cessation and path are dharmas that run counter to delusion, or [objects] regarding which there is fear; delusion regarding these also gives rise [to afflictions], hence it is said to be 'movement deluded regarding the arising of that terror.'