成唯識論述記 6.534

6.534

述曰：謗因者，謂《對法》云：謂無施與、無愛樂、無祠祀、無妙行、無惡行等。謗果者，謂無妙行及惡行業所招異熟。謗作用者，無此世間、無彼世間、無母、無父、無化生有情等。謗實事者，謂無世間真阿羅漢等。及四見外餘邪分別，即《對法》說言：謂餘一切分別倒見。五十八說此有二種：一、增益，謂餘四見；二、損減，此謗因等，名損減。故《對法》云：一多分是損減見。即有邊等是增益見；即無因論等是損減等。謗因果等，《對法》第一、《瑜伽》第八、五十八並相違，如《別抄》會。然此見寬如增上緣，餘所不攝皆此攝故。一者名寬，不正名邪，一切不正見皆此所攝；二者義遍諸邪解者，皆入此攝。

The Commentary states: Denying cause: the Abhidharma-samuccaya says: "that is, there is no giving, no agreeable [conduct], no sacrifice, no good conduct, no evil conduct, and so forth." Denying effect: that is, there is no ripening brought about by good conduct and evil conduct. Denying function: [asserting] there is no this world, no other world, no mother, no father, no spontaneously born beings, and so forth. Denying actual realities: that is, [asserting] there are no true arhats in the world, and so forth. And other wrong conceptual discriminations apart from the [other] four views: that is what the Abhidharma-samuccaya speaks of as "meaning all other conceptual inverted views." Fascicle 58 states that these are of two kinds: first, superimposition, meaning the other four views; second, deprecation: this denying of causes and so on is called deprecation. Thus the Abhidharma-samuccaya says: "It is for the most part a view of deprecation." That is, [holding that the world] has a limit, etc., are views of superimposition; holding theories of no-cause, etc., are [views of] deprecation, and so forth. Regarding the denial of causes and effects, etc., the first fascicle of the Abhidharma-samuccaya and the eighth and fifty-eighth fascicles of the Yogācārabhūmi-śāstra conflict with one another; they are reconciled as explained in the Separate Notes. However, this view is as broad as the sovereign condition (adhipati-pratyaya), because whatever is not subsumed by the others is subsumed by this. First, its name is broad: what is not correct is called wrong, and all incorrect views are subsumed by this; second, its meaning is pervasive: all those with wrong understandings enter into this category.