法苑珠林 72.50

72.50

First, view of individuality (satkāyadṛṣṭi): it is also called the view of self (ātmadṛṣṭi). Form and mind mutually rely on one another, which is named the 'body' (kāya). The ordinary and foolish are deluded about this and grasp it as a self or a person. Based on what they are deluded about, it is therefore named the view of individuality, because they are deluded about form and mind and reckon them to be a self. Based on what they establish, it is also named the view of self. Thus the Daśabhūmika-sūtra says: 'Taking rebirth in the world is entirely due to attachment to a self; if one is free from attachment to a self, then there is no place to take rebirth with a body in the world.' Thus we know that the view of self is the source from which the afflictions arise. Therefore the Nirvāṇa Sūtra says: 'Just as when six great bandits wish to plunder someone, they must rely on an inside person; if there were no inside person, they would turn back halfway. The bandits of the six sense objects are also like this. When they wish to plunder wholesome qualities, they must rely on an inner presence of sentient beings' views and signs of permanence, bliss, self, purity, non-emptiness, and the like. If internally there are no such signs, the evil bandits of the six sense objects cannot plunder any wholesome qualities. A person of wisdom internally lacks these signs, whereas ordinary beings possess them. For this reason, the six sense objects constantly come to invade and rob the wealth of wholesome qualities.' Thus we know that the view of self is the source that gives rise to evil and destroys goodness. Moreover, the Mahāratnakūṭa Sūtra says: 'Just as a throat-choking illness can cut off life immediately, among all views only the view of self can immediately cut off the life of wisdom.'