成唯識論演祕 7.44

7.44

又二十八見者，按《對法論》，具明之也。今者略言：一、相見，謂聞大乘密意空教，執著如是無性等相，是名相見。因茲便謗佛說三性，遂起第二損滅施設見、三損滅分別見、四損滅真實見。復欲成立此邪見故，攝少道理，依了義經方便轉變，令順己見，所以復起五攝受見、六轉變見。因復起執：若依此見行善、不善，皆無有罪，一切障垢皆得出離。由此復起七無罪見、八出離見。執自見已，於聲聞藏及聲聞人輕毀憎嫉，復起第九輕毀見、十憤發見。又順自惡見，顛倒建立空無相願；又思自悟及令他悟所立法性一切皆生無量功德，復起十一顛倒見、十二出生見。因此他以理責所立，不立自宗，及以機弄妄理責他，復起十三不立宗見、十四憍亂見。又起慢心，謂如是修是真供養恭敬諸佛，此即十五名敬事見。又達觀者令捨惡見，以實道理方便開悟，竪無捨心，謂唯此真，餘並邪妄，是名十六堅固愚癡見。上所說見習氣麁重，是名十七根本見。十八於見無見見，即前相見；此實堅執無性等相，而起不執一切相想故。十九、捨方便見，即前損減施設、分別、真實三見；慢諸法性，於懃精進起無用想故。二十、不出離見，即前攝受、轉變二見，非方便修不證果故。二十一、障增益見，即前無罪、出離二見，所行邪僻，無容盡障故。二十二、生非福見，即前輕毀、憤發二見；由於正法同梵行所起邪行門，便發大損故。二十三、無功果見，即前顛倒、出生二見；所立法非，授者、受者俱不能證勝進果故。二十四、受辱見，即不立宗、憍亂二見；非理興論，無宜得勝故。二十五、誹謗見，即前敬事見；所不應說強增益故。二十六、不可與言見，即前堅固愚癡見；邪執空者，不應與言，與言無益故。二十七、廣大見，即前根本見，由此當來惡見增廣故。二十八、增上慢見，前二十七見皆名增上，並能發起虛妄無實增上慢故。

Furthermore, regarding the twenty-eight views, they are fully clarified according to the Abhidharmasamuccaya-bhāṣya. Now I state them briefly: 1. The view of characteristics: hearing the Mahāyāna teaching of emptiness with hidden intent, one clings to such characteristics as non-nature; this is called the view of characteristics. Due to this, one slanders the three natures taught by the Buddha, and thereupon gives rise to the second, the view of deprecating designation; third, the view of deprecating discrimination; and fourth, the view of deprecating reality. Again, wishing to establish this wrong view, one gathers a small amount of reasoning and, relying on provisional transformations of explicit sūtras, makes them conform to one's own view; therefore, one further gives rise to the fifth, the view of appropriation, and sixth, the view of transformation. Because of this, one further gives rise to the clingings: if one practices good and non-good relying on this view, there will be no fault at all, and one will be freed from all obstacles and defilements. From this, one further gives rise to the seventh, the view of faultlessness, and eighth, the view of liberation. Having clung to one's own view, one disdains, slanders, hates, and envies the Śrāvaka piṭaka and Śrāvakas, further giving rise to the ninth, the view of disdain, and tenth, the view of wrath. Furthermore, conforming to one's own evil view, one upside-downly establishes emptiness, signlessness, and wishlessness; moreover, thinking that understanding this oneself and causing others to understand this established phenomenal nature will generate immeasurable merits, one further gives rise to the eleventh, the view of perversion, and twelfth, the view of generation. Because of this, when others reprove what one has established with correct reasoning, one fails to establish one's own thesis and instead reproves others with playful, fallacious reasoning, further giving rise to the thirteenth, the view of not establishing a thesis, and fourteenth, the view of arrogance and confusion. Furthermore, one gives rise to conceit, saying that practicing thus is true veneration and reverence for all Buddhas; this is the fifteenth, called the view of reverent service. Furthermore, when discerning people urge one to abandon this evil view and use genuine principles to expediently awaken one, one rigidly maintains a mind of non-abandonment, asserting that only this is true and all else is false; this is called the sixteenth, the view of obstinate foolishness. The heavy defilements of the karmic seeds of the views spoken of above are the seventeenth, the view of the root. 18. The view of non-view regarding views is the earlier view of characteristics; because one actually clings firmly to characteristics such as non-nature, yet gives rise to the notion of not clinging to any characteristics. 19. The view of abandoning expedients refers to the earlier three views of deprecating designation, discrimination, and reality; because one disdains the nature of all phenomena and gives rise to the notion that diligent exertion is useless. 20. The view of non-liberation refers to the earlier two views of appropriation and transformation; because practicing without proper expedients does not realize the fruit. 21. The view of increasing obstacles refers to the earlier two views of faultlessness and liberation; because what one practices is deviant and depraved, so that obstacles cannot possibly be exhausted. 22. The view of generating non-merit refers to the earlier two views of disdain and wrath; because giving rise to doors of wrong conduct toward the true Dharma and fellow practitioners of the pure life gives rise to great harm. 23. The view of having no fruit of merit refers to the earlier two views of perversion and generation; because what one establishes is improper, so that neither the teacher nor the recipient can realize the fruit of superior progress. 24. The view of suffering humiliation refers to the two views of not establishing a thesis and arrogance and confusion; because raising debate unreasoningly cannot possibly attain victory. 25. The view of slander refers to the earlier view of reverent service; because one forcefully superimposes what should not be spoken. 26. The view of not being fit to speak with refers to the earlier view of obstinate foolishness; because with one who wrongly clings to emptiness, one should not speak, as speaking with them is of no benefit. 27. The broad view refers to the earlier view of the root; because by this evil views will be broadened in the future. 28. The view of exaggerated conceit: the preceding twenty-seven views are all called predominant, and they are all able to give rise to fictitious, unreal exaggerated conceit.