大乘法苑義林章 4.26

4.26

第四迷諦通別者，五十八說「愚夫於苦起二十句薩迦耶見，是名迷苦薩迦耶見。此見為依，於五取蘊見我斷常，故邊執見亦迷於苦。」准此，即顯邊見所攝四十七見皆迷苦諦。於餘三諦我見等微，邊見行狹，不能有此廣分別故。其邪見中二無因論，迷集諦起。五十八云「云何迷集有八隨眠？謂諸沙門若婆羅門，謗因邪見故，二無因迷集諦起。」四有邊等論，通迷苦、滅二諦所起。五十八云「又有諸見計邊無邊等，如是亦名迷苦邪見，亦名迷滅邪見。迷於有漏無漏果故。有計不死矯亂，通迷四諦，以決定道而為問故，迷於四諦而興答故。」五現涅槃論，五十八說「迷滅諦起，正迷滅故。」此中所說，皆以行相所迷深遠，以為迷諦。但舉行別，不舉行總，行總之見隨應思說。是名第四迷諦之相。

Fourth, regarding the general and specific delusions regarding the truths: the fifty-eighth fascicle states: "Foolish worldlings generate the twenty propositions of satkāyadṛṣṭi regarding suffering; this is called satkāyadṛṣṭi that is deluded about suffering. Relying on this view, they see the self as annihilated or eternal regarding the five grasping aggregates; therefore, extreme clinging view is also deluded about suffering." Based on this, it is shown that all forty-seven views subsumed under extreme view are deluded about the truth of suffering. Regarding the remaining three truths, views of a self, etc., are subtle, and the operational mode of extreme view is narrow, so that it cannot possess this broad discrimination. Within false view, the two theories of causelessness arise from delusion regarding the truth of origination. The fifty-eighth fascicle states: "Why are there eight anuśayas deluded about origination? That is, because recluses or brahmins hold false views denying causes, the two theories of causelessness arise from delusion about the truth of origination." The four theories of finitude, etc., arise from delusion common to both the truths of suffering and cessation. The fifty-eighth fascicle states: "Furthermore, there are views that posit finitude, infinitude, and so on; these are likewise called false views deluded about suffering, and also called false views deluded about cessation, because they are deluded regarding the fruits of sāsrava and anāsrava. There are those who posit amarāvikkhepa, which are deluded about all four truths in common; because questions are asked using a definitive path, they raise answers while being deluded about the four truths." The fifty-eighth fascicle states that the five theories of nirvāṇa in the present life "arise from delusion about the truth of cessation, because they are directly deluded about cessation." What is stated here in all cases takes the deep and distant nature of what is deluded by the cognitive modes to constitute delusion regarding the truths. It merely adduces the specific operational modes, not the general operational modes; views of general operational modes should be considered and explained as appropriate. This is called the fourth [topic], the marks of delusion regarding the truths.