說無垢稱經疏 3.132

3.132

贊曰：第五非理。三十七菩提分法者，證覺正因，故言分法。空理義云：二乘不能即邪為正，故捨邪入正，名為宴坐。菩薩即邪為正，故住覺分，不離見趣，名真宴坐。應理義云：見趣者，薩迦耶見、邊執見、見取、戒取、邪見，此五見意況名見趣。或復五見所歸趣處，即外道等趣。二乘住覺分，不能化諸外道之惡見趣，故名為離。菩薩內住分法、外化群邪，名為不離，名真宴坐。舊云「於諸見不動而修行三十七品」，此義便非，何名真滅？

Commentary: The fifth [point where sitting] is contrary to reason. Regarding the thirty-seven bodhipakṣa-dharmas: because they are the right causes that realize awakening, they are called ‘pakṣa-dharmas’ (factors). According to the principle of emptiness: the two vehicles are unable to identify the perverse with the correct, and therefore they abandon the perverse to enter the correct, calling this ‘peaceful sitting.’ The Bodhisattva identifies the perverse with the correct, and thus dwells in the factors of awakening without leaving the realms of views, which is called true peaceful sitting. According to the principle of the reasonable: ‘realms of views’ refers to the view of individuality (satkāya-dṛṣṭi), extreme views, clinging to views, clinging to precepts and vows, and perverse views—these five views and their inclinations are called ‘realms of views.’ Alternatively, it means the places to which the five views tend, namely the realms of non-Buddhists and the like. When the two vehicles dwell in the factors of awakening, they are unable to convert the evil realms of views of the various non-Buddhists, and thus this is called ‘leaving’ [them]. The Bodhisattva inwardly dwells in the factor-dharmas while outwardly converting the multitudes of the perverse, which is called ‘not leaving,’ and is called true peaceful sitting. The older rendering says, ‘practicing the thirty-seven factors without being moved by the various views’; this meaning is flawed, for how could it be called true cessation?