大乘法苑義林章 4.26

4.26

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.