成唯識論了義燈 5.75

5.75

答：如本章說。有二因起。一、佛說所因。二、見起所因。又《瑜伽》八十七云：諸惡見趣由六因緣而得建立，一、由因緣故；二、由依教故；三、依靜慮故；四、依世故；五、依諸見故；六、由生處故。因緣即是薩迦耶見，教即外道。師弟相授靜慮，即是宿住、天眼，世即依過、及現、未來計前後際。見即我見，生即生處，一親依薩迦耶見起邊見，以執我為斷常者，是邊見故，疎依起邪見，以其邪見不要執我，方起邪見。然初因力依教緣力是通因，依靜慮下是別起因。依靜慮起四遍常見、四分常見、四有邊等二無因見、四不死論。論皆說依靜慮起故。依世因者，更非別起，約前後際分，依見生二十四，謂我有色等、四有邊等、四生、有想、無想、俱非。依生起八，謂我有一相等四，我有樂等四。文中不說七斷五現，義准七斷。依世及見，五現初一依邪見起，餘之四現依靜慮生，得現法樂後方起此見故。然無因中但說依定，不說依於尋思起者，義准亦依世及邪見。

Answer: As stated in the primary chapter, they arise from two causes: first, the cause for which the Buddha preached them; second, the cause for which the views arise. Furthermore, Yogācārabhūmi fascicle eighty-seven states: 'The various evil view-destinations are established by six causes and conditions: 1. on account of causes and conditions; 2. on account of relying on teachings; 3. relying on dhyāna; 4. relying on time; 5. relying on various views; 6. on account of birth-places.' 'Causes and conditions' is the satkāyadṛṣṭi. 'Teachings' are the tīrthikas, transmitted between masters and disciples. 'Dhyāna' is recollection of past abodes (pūrvanivāsānusmṛti) and the divine eye (divyacakṣus). 'Time' means conceiving the past and the future based on past, present, and future. 'Views' means the view of self (ātmadṛṣṭi). 'Birth' means the place of rebirth. Relying directly on satkāyadṛṣṭi, extreme views (antagrāhadṛṣṭi) arise, because grasping the self as annihilated or eternal is an extreme view. Relying distantly on it, wrong views (mithyādṛṣṭi) arise, because for a wrong view to arise one does not necessarily have to grasp a self. However, the force of the initial causes and the conditioning force of relying on teachings are general causes, while those from 'relying on dhyāna' down are causes for their specific arising. Relying on dhyāna, there arise the four views of universal eternity, four views of partial eternity, four [views] of finitude and so forth, two views of non-causality, and the four [doctrines] of deathlessness—because the treatise says in all cases that they arise relying on dhyāna. As for the cause consisting in relying on time, it does not refer to a separate arising, but distinguishes them in terms of the past and future limits. Relying on views, twenty-four arise: namely, 'I have form,' etc., the four of finitude and so forth, the four births, possessing perception (saṃjñin), lacking perception (asaṃjñin), and neither possessing nor lacking perception. Relying on rebirth, eight arise: namely, the four such as 'I have a single perception,' and the four such as 'I have pleasure.' In the text, the seven annihilations and the five visible nirvāṇas are not mentioned; by implication, the seven annihilations rely on time and views. The first of the five visible nirvāṇas arises relying on wrong views; the remaining four visible nirvāṇas arise relying on dhyāna, because one gives rise to this view only after obtaining the bliss of the present dharma. However, among the non-causal ones, it only mentions relying on concentration and does not mention arising by relying on vitarka; by implication, they also rely on time and wrong views.