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見取,又稱見取見,佛教術語,意指認定與執著某些有漏法可以帶來究竟快樂的錯誤見解是正確的。被列入四取、五見、十隨眠之一。
概論
佛教將一切煩惱皆歸納為「取」,可以被分為四大類,即四取,見取為其中之一[1]。字面來說,見取是對於錯誤的見所產生的執著。這類的執著很多,可能是對於五蘊產生的某種感受,或見解,產生執著,認為這是最好的,因此又叫見等取[2]。在佛教教義中,由五蘊產生的樂,為有漏法,實質上都是一種苦,將實質是苦的有漏法認定為樂,即為見取[3]。
作為一種隨眠,見取的最初根源為無明,次第引生疑、邪見、身見、邊見、戒禁取,由戒禁取,生起見取,見取又會引發貪、慢、瞋,前後相引而生[4]。
註釋
- ^ 玄奘譯《阿毘達磨大毘婆沙論》卷48:「有四取,謂欲取、見取、戒禁取、我語取。」
- ^ 玄奘譯《阿毘達磨大毘婆沙論》卷49:「問:何故名見取?答:此取諸見,故名見取。問:此通取五取蘊,何故但名見取耶?答:此因諸見通取五蘊,故但名見取。復次以何相故立見取名?謂若取見,或取餘蘊,執最勝者,立見取名。復次此應名見等取,略去等言,但名見取。復次,此多取見,故名見取。」
- ^ 玄奘譯《阿毘達磨大毘婆沙論》卷8:「問:何謂為苦?答:諸有漏法。問:何緣外道計彼為樂?答:愚於少時適意事故。如疲暫息,寒暫得暖,熱暫得冷,飢暫得食,渴暫得飲。便作是念:我今受樂。然諸蘊中,有少分樂,如量而取,亦非顛倒。外道於中增益,而取同究竟樂,故成顛倒。此中取劣法為勝,見取攝者,顯彼自性。取苦苦等,為妙樂故。」
玄奘譯《阿毘達磨俱舍論》卷19:「於劣謂勝,名為見取。有漏名劣,聖所斷故。執劣為勝,總名見取。理實應立『見等取』名,略去等言,但名見取。」
- ^ 玄奘譯《阿毘達磨俱舍論》卷20:「且諸煩惱次第生時,先由無明。於諦不了。不欲觀苦乃至道諦。由不了故,次引生疑。……從此猶豫引邪見生。……由撥無諦引身見生。……從此身見引邊見生。……從此邊見引生戒取。……從戒禁取,引見取生。謂計能淨已,必執為勝故。從此見取,次引貪生。……從此貪後次引慢生。……從此慢後次引生瞋。……如是且依次第起。說越次起者,前後無定。」
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