摩訶止觀 5.257

5.257

云何指示？《大品》五受皆不受，汝云何受是亦有亦無法塵，豈非受陰？緣此像貌，行用此法了別此法，四陰宛然。如此受、想皆名污穢，是見依色陰。又意根受是亦有亦無法塵，即是界；根塵相涉，即是入。是名苦也。又我能行、能受、能知此法假名，即起「我見」；我見既生，即有「邊見」；若撥因果是「邪見」；計此為道是「戒取」；計為涅槃是「見取」；違「瞋」，順「喜」，我解「慢」他；不識苦集即「癡」，後當大「疑」。如是等十使，歷三界，具八十八，違於實道，順於生死，悉於亦有亦無見心中生。又此見心即備三假，例前可知。

How is it pointed out? The Pañcaviṃśatisāhasrikā states that one does not accept any of the five feelings; why do you accept this mental object of both existence and non-existence? Is this not the feeling aggregate? Relying on this appearance, practicing and applying this dharma, and discerning this dharma, the four aggregates are fully present. Such feeling and perception are both called defilements; this view relies on the form aggregate. Furthermore, that the mind-sense receives this mental object of both existence and non-existence is the realm; the mutual interaction between sense-faculty and object is the entrance. This is called suffering. Furthermore, thinking 'I am able to practice, able to receive, and able to know this dharma's provisional designation' gives rise to the 'view of self'; once the view of self arises, there is the 'extreme view'; denying causes and effects is 'wrong view'; considering this to be the path is 'clinging to rules and vows'; considering it to be nirvāṇa is 'clinging to views'; resisting causes 'anger', conforming causes 'joy', one's own understanding leads to 'pride' toward others; not knowing suffering and origin is 'folly', and later there will be great 'doubt'. Ten such proclivities, extending through the three realms, make up the full eighty-eight; conflicting with the true path and conforming to birth-and-death, they all arise from within the mind of the view of both existence and non-existence. Furthermore, this mind of views fully possesses the three provisionalities, which can be understood by analogy with the previous.