法苑珠林 72.52

72.52

第三明邪見者。謂謗無因果。乖正名邪。若依俱舍論。一切諸見皆違理起。悉是邪見。但說一見為邪見者。由此見最惡能斷善根故。說為邪見。若論身邊見等。雖邪非正。直是迷理。障出聖道。不謗因果。邪心則輕。不妨修善。仍感世樂。若如觀佛三昧經云。不信因果斷學般若等重罪。過殺八萬父母罪。此由邪見感斯重報。故中論云。邪見有二。一破世間樂。是麁邪見。言無罪福無佛賢聖。捨善為惡。二破涅槃道。貪著於我分別有無。故不得涅槃道。

Third, explaining wrong view (mithyādṛṣṭi): it refers to slandering [the Dharma by claiming] that there is neither cause nor effect; running contrary to the correct is called 'wrong'. According to the Abhidharmakośa-śāstra, all views arise contrary to principle and are all wrong views; yet only this single view is spoken of as 'wrong view' because this view is the most evil and able to cut off wholesome roots, and is therefore called wrong view. If one discusses views such as the view of individuality and extreme views, although they are wrong and not correct, they merely delude one regarding principle and obstruct emergence onto the noble path; they do not slander cause and effect, so their evil intent is light, not preventing one from cultivating good and still experiencing worldly pleasure. As the Guan fo sanmei jing says: 'Such grave sins as disbelieving in cause and effect and cutting off the study of prajñā surpass the sin of killing eighty thousand parents.' This heavy retribution is experienced due to wrong view. Therefore the Mūlamadhyamakakārikā says: 'Wrong view has two kinds: first, destroying worldly happiness, which is coarse wrong view, claiming there are no offenses or merit, no Buddhas, worthies, or nobles, abandoning good to do evil; second, destroying the path to nirvāṇa, greedily attaching to a self and discriminating existence and nonexistence, on account of which one cannot attain the path to nirvāṇa.'