成唯識論演祕 7.44

7.44

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.