[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [翻譯名義集](https://indike.org/pramana/in.bauddha.taisho.2131) › 6.17 # 翻譯名義集 6.17 翻譯名義集 6.17 - **Language:** Classical Chinese ### [6.17](https://indike.org/pramana/in.bauddha.taisho.2131.6.17) 【達梨舍那】此云見。見有五種：一、身見（執我我所為身見），二、邊見（邊見隨身計斷常），三、見取（見取執劣以為勝），四、戒取（戒取於非因計因），五、邪見（邪見撥無因果法）。具此五種，名曰見惑。《止觀》云：「見則見理，見實非惑。見理之時，能斷此惑，從解得名，名為見惑。」復次，見惑非但隨解得名，亦當體受名，稱之為假。假者，虛妄顛倒，名之假耳。當知見惑，乃有三種：一、俱生見，二、推理見，三、發得見。一、俱生見者，《止觀》云：「五鈍何必是貪嗔，如諸蠕動，實不推理，而舉𧑃張鬐，怒目自大。底下凡夫，何嘗執見？行住坐臥，恒起我心。故知五鈍，非無利也。」（《記》云：「鈍中有利，如蟲獸凡夫亦能起我，我即是利，雖利屬鈍。」又云：「底下之人雖起於利，此利屬鈍，從於鈍使背上而起。」）二、推理見，《止觀》云：「今約位分之，令不相濫，未發禪來，雖有世智推理辯聰，見想猶弱，所有十使，同屬於鈍。」（《記》云：「未得禪來，縱起宿習，所有煩惱，及因見陰，起於我見，仍屬鈍使；初果所斷，凡夫共有，冥伏在身，障真無漏。若見諦理，此惑自除。故名此惑以之為見，故不同於禪後所起。」）三、發得見，《止觀》云：「從因定發見，見心猛盛，所有十使，從彊受名，皆屬於利。」（《記》曰：「若諸外道，由未見諦，得禪定已，雖斷鈍使，仍未曾斷一毫見惑。見惑現前，故不同於未發禪來所有見惑，及冥伏者，是故不以八十八使中見惑為例。故八十八使義屬陰境攝。」）略言三結，廣說八十八使（今述頌曰：苦具十使集滅七，身邊戒取三使無，道諦但去身邊二，上不嗔成八十八）。 > \[Darśana\] Here it is translated as "view." There are five kinds of views: first, the view of self (grasping onto self and what belongs to the self is the view of self); second, extreme view (extreme view follows the self, calculating annihilation or permanence); third, attachment to views (attachment to views grasps the inferior and takes it to be superior); fourth, attachment to rules and rituals (attachment to rules and rituals reckons what is not a cause to be a cause); fifth, wrong view (wrong view repudiates the dharma of cause and effect). Possessing these five kinds is called "delusion of view." The Zhiguan says: "'Viewing' is viewing the principle; the viewing itself is not delusion. At the time when one views the principle, one can cut off this delusion; receiving its name from understanding, it is called the delusion of view." Furthermore, the delusion of view not only receives its name according to understanding, but also takes its name from its intrinsic substance, being referred to as 'false.' 'False' means erroneous and inverted, hence it is named 'false.' One should know that the delusion of view actually has three kinds: first, innately arisen view; second, view from inference; third, view arisen through realization. First, innately arisen view: the Zhiguan says, "Why must the five dull \[afflictions\] merely be greed and anger? Just as all wriggling insects do not actually infer reasons, yet raise their heads, flare their fins, glare with anger, and show pride. How could the lowest ordinary people ever grasp views? In walking, standing, sitting, and lying down, they constantly give rise to the mind of self. Therefore one knows that the five dull \[afflictions\] are not devoid of the sharp." (The Ji says: "Within the dull there is the sharp; just as beasts, insects, and ordinary people are also able to give rise to a self, and the self is precisely sharp; though sharp, it belongs to the dull." It also says: "Although the lowest people give rise to the sharp, this sharp belongs to the dull, arising on the back of the dull bondages.") Second, view from inference: the Zhiguan says, "Now distinguishing them according to stage so they are not confused: before dhyāna has arisen, although one possesses worldly wisdom, inference, and argumentative intelligence, the thoughts of views are still weak, and all ten bondages equally belong to the dull." (The Ji says: "Before attaining dhyāna, even if past habits arise, all afflictions and the view of self arising from seeing the skandhas still belong to the dull bondages; they are what is severed at the first fruit, shared in common by ordinary people, darkly latent within the body, obstructing the true undefiled state. If one views the principle of the truths, this delusion is naturally eliminated. Therefore, this delusion is called a view, and thus it is not the same as what arises after dhyāna.") Third, view arisen through realization: the Zhiguan says, "Views arising because of samādhi have extremely fierce and intense minds of view; all ten bondages receive their names from their strength, and all belong to the sharp." (The Ji says: "If non-Buddhists, because they have not seen the truths, have already attained dhyāna samādhi, though they have cut off the dull bondages, they have still never cut off even a hair of the delusion of view. As the delusion of view becomes manifest before them, it is not the same as all delusions of view prior to the arising of dhyāna or those darkly latent; therefore, it is not treated as analogous to the delusion of view among the eighty-eight bondages. Hence the meaning of the eighty-eight bondages falls under the scope of the skandhas.") In brief, there are the three fetters; in full, there are eighty-eight bondages (now stated in verse: Suffering possesses all ten bondages; Arising and Cessation each have seven, / with the three bondages of self, extremes, and attachment to rituals absent; / the Path truth merely removes the two of self and extremes; / with anger absent in the higher realms, they make eighty-eight). > — English (machine translation) (machine translation) - [Previous: 6.16](https://indike.org/pramana/in.bauddha.taisho.2131.6.16) - [Next: 6.18](https://indike.org/pramana/in.bauddha.taisho.2131.6.18) - [Up: 6](https://indike.org/pramana/in.bauddha.taisho.2131.6) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2131~en-mt.6.17) — English, machine translation ## Linked texts (1) - [摩訶止觀](https://indike.org/pramana/in.bauddha.taisho.1911.8.7) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2131.6.17](https://indike.org/pramana/in.bauddha.taisho.2131.6.17) · Pramāṇa