成唯識論述記 6.520

6.520

The Commentary states: Below are four specific explanations, because the two clings (to views and vows) are combined. In Sanskrit, it is satkāyadṛṣṭi. The Sautrāntika masters say: 'sat' means false, 'kāya' is body, and 'dṛṣṭi' is view. 'Body' has the meaning of aggregation, which is nominal aggregation; one should say that giving rise to a view in reference to the aggregated body is named 'view of a false body'. The Buddha, in order to refute future adherents of the Sarvāstivāda and others who grasp it as a 'view of an existent body', stated 'sat' to mean false. Although the single word 'sat' also designates existence, here it is stated in the sense of santīti sat ('existing temporarily/contingently'), so 'sat' expresses falsehood. The Sarvāstivādins say: 'sat' means existent, and kāya, etc., are as before. Although it is an aggregated body, it is substantially existent; 'body' is an alternative name for self-essence (svabhāva), so one should say 'view of self-essence'. The Buddha, in order to refute future Sautrāntikas and others who say it is a 'view of a false body', stated 'sat' to mean existent. Although the single word 'sat' also designates falsehood, here one should say it has the meaning of astīti sat, so 'sat' expresses existence. The Mahāyāna should say saṃkrāntīti sat, which then becomes 'transiting' (changing); hence, satkāyadṛṣṭi is explained differently by Mahāyāna and Hīnayāna. The Sarvāstivāda calls it 'view of an existent body', the Sautrāntika calls it 'view of a false body', but now the Mahāyāna intent is that the appearance resembling a self manifested upon the mind has an essence that is not substantially existent, because it is a nominal dharma; nor is its essence completely non-existent, because in its other-dependent nature it constitutes an objective support condition (ālambanapratyaya). Since it is neither substantially existent nor purely false, it is simply an other-dependent transiting dharma, the basis for the [imputed] self. Furthermore, based on what is grasped, it can be called false; based on the transformed appearance, it can be called existent. It is not definitely real or definitely false like in other traditions; hence it is called 'transiting'. This view encompasses what belongs to a self, not only the view of a self; it grasps the aggregates either collectively or separately. Both conceptually discriminated and innate [views] may grasp them collectively or separately, as stated in the first fascicle of the Prakaraṇāryavācā. However, among innate [views], such as the seventh consciousness which only grasps the mind as a self, although it does not discriminate and grasp the aggregates separately like conceptually generated ones do, it also spontaneously grasps them separately. Since this view of a self serves as the root basis from which all views are able to arise, it is named 'the basis of all viewpoints'. 'Point' (dṛṣṭigata) means standpoint, or that to which they return.