華嚴經探玄記 11.72

11.72

第十離邪見。論中七種見，作二門：一約行、二約人。約行中，初一離邪、離小乘故；次三解邪，顛倒見故，一邪見、二戒取、三見取。次二行邪，藏非詐善故，一藏非、二詐善。後一信邪，信世間故。對治此七，名離邪見。二約人中，初四是梵行求眾生，一是同法小乘、後三邪見外道；次二是欲求眾生；後一是有求眾生。今此經略無異乘及戒取見。餘五中，深信罪福是不姦欺，餘如論辨可知。言菩薩如是常護善道者，第三總結行成也。初離戒竟。

Tenth, abstaining from wrong views. The seven kinds of views in the treatise are organized into two approaches: 1. in terms of practice; 2. in terms of persons. In terms of practice: the first one is abandoning the deviant, through abandoning the Hīnayāna; the next three are erroneous understanding, due to inverted views: 1. wrong views, 2. attachment to rules and rituals (śīlavrata-parāmarśa), and 3. attachment to views (dṛṣṭi-parāmarśa). The next two are practicing the deviant, through concealing faults and feigning goodness: 1. concealing faults, and 2. feigning goodness. The last one is believing in the deviant, through believing in the mundane world. Countering these seven is called abstaining from wrong views. Second, in terms of persons: the first four are sentient beings who seek celibacy (brahmacarya), one being coreligionists of the Hīnayāna, and the latter three being heterodox paths of wrong views; the next two are sentient beings who seek desire; the last one is sentient beings who seek existence. Now, this sūtra omits different vehicles and the view of attachment to rules and rituals. Among the remaining five, deep faith in offense and merit is non-deceitfulness; the rest can be known as discerned in the treatise. The phrase "the bodhisattva thus constantly protects the wholesome paths" is the third part, concluding in general that practice is perfected. The first section, on the precepts of abandoning [the ten unwholesome actions], is concluded.