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# 大乘百法明門論開宗義決 1.185

大乘百法明門論開宗義決 1.185

- **Language:** Classical Chinese

### [1.185](https://indike.org/pramana/in.bauddha.taisho.2812.1.185)

身邊二見唯果處起等者。此釋二見唯迷苦義。謂二迷苦有其二因。一身邊二見行想麁淺非強審故唯果處起。二別空非我屬苦諦故。謂空非我有通有別。通即四諦皆空。非我非我所故名之為空。皆無我故名之非我。別謂苦諦有漏五蘊非我性故名為非我。非我所故說之為空。身見別迷有漏五蘊空非我故執我我所。邊見別迷有漏五蘊執常執斷違生滅故。是故二見唯迷苦諦。

> "The two views of body and extremes arise only in the locus of the result," and so forth: this explains the meaning that the two views are deluded only about suffering. Namely, being deluded about suffering has two causes: First, the mental aspects of the two views of body and extremes are coarse and shallow, not being intensely investigative, and therefore they arise only in the locus of the result. Second, specific emptiness and non-self belong to the truth of suffering. Emptiness and non-self have general and specific \[senses\]. The general sense is that all four truths are empty: because they are not self and not mine, they are called empty; because they are all without self, they are called non-self. The specific sense is that the contaminated five aggregates of the truth of suffering are called non-self because their nature is not self; because they are not mine, they are spoken of as empty. The view of body is specifically deluded about the emptiness and non-self of the contaminated five aggregates, and therefore grasps a self and what belongs to self. The view of extremes is specifically deluded about the contaminated five aggregates, grasping permanence or annihilation in contradiction to their arising and ceasing. Therefore, these two views are deluded only about the truth of suffering.  
> — English (machine translation) (machine translation)

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## Translations (1)

- [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2812~en-mt.1.185) — English, machine translation

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Source: [https://indike.org/pramana/in.bauddha.taisho.2812.1.185](https://indike.org/pramana/in.bauddha.taisho.2812.1.185) · Pramāṇa
