大方廣佛華嚴經疏 35.17

35.17

第十離於乖理推求，不言性離者，蓋文略耳。別中治七種邪見：一住正道者，治異乘見，小乘對大非正道故。二不行占卜，治虛妄分別見，即是邪見。夫吉凶悔吝由愛惡生，故云虛妄。三不取惡戒，治於戒取。四心見正直，治於見取。五無誑者，治覆藏見。六無諂，治詐現不實見。七「於佛」下治非清淨見。此所治七見，釋有二門：一約行、二約人。約行中，初一願邪，願小乘故。次三解邪，顛倒見故。然邪見惡戒唯是外邪，見取一種通於內邪，謂學大乘者執語成見故。次二行邪，藏非詐善故。後一信邪，信世間故。又於三寶決不信故，故《瑜伽》「邪見方便究竟者，誹謗決定故。」二約人者，初四是邪梵行求眾生，於中初一同法小乘、後三外道、次二是欲求、後一有求。今性不求，名離邪見。

Tenth: abandoning investigation that contradicts principle. That it does not say 'abandoned by nature' is merely due to the brevity of the text. In the particular treatment, it counters seven kinds of wrong views: 1. Abiding in the correct path counters views of different vehicles, because the Hīnayāna is not the correct path when contrasted with the Mahāyāna. 2. Not practicing divination counters the view of false discrimination, which is wrong view (mithyādṛṣṭi). Indeed, good fortune, misfortune, regret, and distress arise from attachment and aversion; hence it is called 'false.' 3. Not grasping at bad precepts counters attachment to wrong rules and rituals (śīlavrata-parāmarśa). 4. Uprightness of mind and view counters attachment to views (dṛṣṭi-parāmarśa). 5. Being without deception counters the view of concealment. 6. Being without flattery counters the view of falsely displaying what is untrue. 7. From 'Toward the Buddha...' below, it counters impure views. These seven views that are countered are explained through two approaches: 1. in terms of practice, 2. in terms of persons. In terms of practice: The first one is wrong aspiration, because of aspiring to the Hīnayāna. The next three are wrong understanding, because they are inversed views. However, wrong views and bad precepts are exclusively external heterodoxies; attachment to views alone extends to internal heterodoxies, meaning those who study the Mahāyāna cling to words and form views. The next two are wrong practice, because of concealing faults and falsely displaying goodness. The last one is wrong faith, because of believing in the worldly. Furthermore, it is because of resolutely lacking faith in the Triratna; thus the Yogācārabhūmi states: 'The preliminary expedient and culmination of wrong view is decisive repudiation.' Second, in terms of persons: The first four are sentient beings who seek a false holy life; among them, the first one is a co-religionist of the Hīnayāna, the next three are heterodox outsiders, the next two are seekers of desire (kāma-paryeṣaṇā), and the last one is a seeker of existence (bhava-paryeṣaṇā). Now, by nature not seeking these is called abandoning wrong views.