All views held by sentient beings are deluded views.

Delusive view, as the name suggests, is the seeing of the deluded mind—the seven consciousnesses—primarily the seeing of the sixth and seventh consciousnesses. The most obvious and easiest to introspect upon and perceive is the seeing of the mind consciousness. "Sentient beings" refers to the five aggregates, and also refers to the manas. The seeing of sentient beings is the seeing of the mental five aggregates, the seeing of the manas, or the seeing of the six consciousnesses. Corresponding to the seeing of the seven consciousnesses, there is also the seeing of the tathāgatagarbha, yet the seeing of the tathāgatagarbha never falls into the world of the five aggregates. That is to say, the tathāgatagarbha has no worldly view and no mundane view, and its seeing cannot be expressed; once expressed, it falls into worldly language and words, and then it is no longer the seeing of the tathāgatagarbha. Therefore, whenever one speaks of attaining the fruits, attaining enlightenment, seeing the Dharma, or seeing the Way, it is certainly the seeing and realization of the seven consciousnesses; the tathāgatagarbha does not see these. 

Thus, seeing the tathāgatagarbha is also the seeing of the seven consciousnesses. After the seven consciousnesses have seen it, although one can negate the self of the five aggregates, if one takes the tathāgatagarbha to be a real, separate self, the view of self has not been fully eliminated—this is still a kind of view of self or view of what belongs to self. Because in the realm of Dharma there is fundamentally no such self as the five aggregates and the seven consciousnesses; since there is no self, how can there be the notion that the tathāgatagarbha is the true self? In the ultimate sense, there is no fundamental self-nature of the seven consciousnesses, and thus there is no self-nature whatsoever. If one establishes the view that the tathāgatagarbha is the true self, one simultaneously establishes a self of the seven consciousnesses; only with a self of the seven consciousnesses would one take the tathāgatagarbha to be a real self. Without the seven consciousnesses, one would not take any dharma as a self. Of course, for a period of time one may speak this way, may express it as a skillful means, but when one's cultivation reaches a certain point, this notion in the mind must be extinguished and abandoned. When one's cultivation reaches the third gate of Chan, if one still clings in the mind to a self of the tathāgatagarbha, one cannot pass through the third gate of Chan, cannot realize nirvāṇa with remainder (sopadhiśeṣa-nirvāṇa), and cannot escape birth and death to attain liberation. Therefore, as long as there is seeing of Dharma, it is delusive view; when there is no delusive view, one will certainly become a Buddha.