瑜伽論記 9.179

9.179

何以故下釋經意。測云：我見唯有迷境過而無六過，六過者，一不謗所知境界明無邪因過，二不由此因墮諸惡趣者明無惡果過，我見有二種，謂分別及俱生，分別我見是不善故能感惡。今此文中且據俱生作此分別。一解、但因他力能感惡趣，不由此見令墮惡趣報也。三、於他求法者是修因。四、求苦解脫者求解脫果，言不為虛誑者牒前修因不為虛誑，不作稽留者牒前證果時不作留難。五、於法於諦亦能建立者，於教法及所詮諦皆能建立。六、於諸學處不生慢緩者，明於諸學處不生懈怠。

From "Why is this so?" below, it explains the intent of the sūtra. Ce says: The self-view only has the fault of being deluded about the object, but lacks the six faults. As for the six faults: First, not slandering the realm of the knowable clarifies that it lacks the fault of a false cause. Second, not falling into evil destinies through this cause clarifies that it lacks the fault of an evil result. The self-view has two kinds: conceptualized and innate. The conceptualized self-view is unwholesome, and so it can induce evil. In this text, it momentarily makes this distinction based on the innate one. Another explanation is: it can only induce evil destinies due to other forces; it is not due to this view itself that it causes one to fall into the retribution of evil destinies. Third, seeking the Dharma from others is the cause of cultivation. Fourth, seeking liberation from suffering is seeking the fruit of liberation; saying "it is not deceptive" refers back to the previous cause of cultivation as not being deceptive; saying "it does not cause delay" refers back to the time of realizing the fruit as not causing obstruction. Fifth, being able also to establish the Dharma and the truths means being able to establish both the scriptural Dharma and the truths it expresses. Sixth, not generating negligence toward the training rules clarifies not giving rise to laxity regarding the rules of training.