瑜伽師地論略纂 14.87

14.87

論云「見依二事」，初增益事有四，除邪見等，次第配之，謂身、邊、見、戒等。第三名增上生。　「方便增益」者，謂計上界生為增上生，見取是彼方便也。計無想定等為涅槃，戒取為彼方便也。大乘中計身語惡戒，如計猪雞等戒名戒，非勝見計勝見，緣見生故名見取，不同小論。　「損減事有四」者，謗因中云「謂無施與等乃至無妙行、惡行」等者，如《對法》，此中有五，謂施與、愛樂、祠祀、妙行、惡行也。　謗果中同。謗作用中，《對法》云：謂無此世間，無彼世間，無母無父，無化生有情，名謗作用。此中有三結文，謂謗異世往來作用，即此彼世間；二、謂任持種子作用，即父母；三、謗相續作用，即此中化生有情故。　此論解士夫用有四中云「一、往來；二、持藏胎」等，此論文開父母為二也，彼為一。依二見生六十二見，如《對法》會，《長阿含》、《梵網》等說，〈本地〉第八等。

The treatise says, "Views are based on two matters." The first, matters of superimposition, has four kinds, which, excluding wrong view and so forth, are matched in succession: namely, view of individuality, extreme view, view [holding views], and view [holding precepts and vows]. The third is called higher rebirth. Regarding "superimposition of expedient means": this refers to conceiving rebirth in the higher realms as higher rebirth, of which view-holding is its expedient means; and conceiving the absorption of non-conception and so forth as nirvāṇa, of which precept-and-vow holding is its expedient means. In the Mahāyāna, conceiving evil bodily and verbal precepts—such as considering the precepts of pigs, chickens, etc. to be genuine precepts—is called precept[-holding]; and conceiving non-superior views to be superior views, because it arises taking views as its object, is called view-holding, which is not like the Hīnayāna treatises. Regarding "matters of denigration have four kinds": where it says under denigrating cause, "namely, that there is no giving, and so forth, up to that there is no good conduct or bad conduct", as in the Abhidharma-samuccaya, here there are five, namely, giving, delighting, offering sacrifices, good conduct, and bad conduct. Denigrating fruit is the same. Under denigrating function, the Abhidharma-samuccaya says: "Namely, that there is no this world, no that world, no mother, no father, and no spontaneously arisen sentient beings—this is called denigrating function." Here there are three concluding statements: namely, denigrating the function of transmigrating between different worlds, which is "this and that world"; second, the function of holding and sustaining seeds, which is "father and mother"; and third, denigrating the function of continuity, which is "spontaneously arisen sentient beings" here. In this treatise's explanation of the four kinds of human effort, it says, "first, going and coming; second, carrying and retaining in the womb", etc.; this treatise divides father and mother into two, whereas that [other text] makes them one. Arising based on two views are the sixty-two views, as reconciled in the Abhidharma-samuccaya and taught in the Dīrghāgama, the Brahmajāla-sūtra, and so forth, and the eighth fascicle of the Maulī Bhūmi, etc.