注大乘入楞伽經 4.94

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然天竺邪見，大約有三：一、佛法外外道。如上計執四句，及六師九十六種外道是也。二、附佛法外道。起自犢子、方廣，自以聰明讀佛經書，不明正見，別生妄解。譬夫牛飲水成乳、蛇飲水則成毒，諸師皆推不受，是附佛法邪見人也。三、學佛法成外道。執佛教門而生惱煩，不得悟入。《大論》云「若不得般若方便，入阿毘曇即墮有中；入空即墮無中；入昆勒墮亦有亦無中。」《中論》云「執非有非無名愚癡論，倒執正法還成邪見人。」又大乘四門皆成見者，實語是虛妄，生語見故；涅槃是生死，起貪著故。多服甘露，傷命早夭，失方便門，墮於邪執，故稱內邪見也。是知法無定相，迴轉隨心，執則成非，達之無咎。如四句法，通塞由人。在法名四句，悟入名四門，妄計名四執，毀之名四謗。四句不動，得失空生；一法無差，升沈自異。但有所重所依，立知立解，絲毫見處不忘，皆成外道，故知見在即凡，情亡即佛。

In India, wrong views generally comprise three kinds: First, non-Buddhists outside the Buddha's Dharma. These are those who cling to the four propositions as above, as well as the six teachers and ninety-six kinds of non-Buddhists. Second, non-Buddhists attached to the Buddha's Dharma. Originating from the Vātsīputrīyas and the Vaipulyakas, they think themselves clever in reading the Buddha's scriptures, yet do not understand right views and generate separate, false understandings. It is like an ox drinking water to produce milk, whereas a snake drinking water produces poison; the masters all reject and do not accept them, and they are persons of wrong views attached to the Buddha's Dharma. Third, those who study the Buddha's Dharma yet become non-Buddhists. Clinging to the Buddha's doctrinal gates, they generate affliction and cannot awaken and enter. The Dazhidulun says: 'If one does not obtain the skillful means of prajñā, entering the Abhidharma one falls into existence; entering emptiness one falls into non-existence; entering the Piṭaka (Kunle) one falls into both existence and non-existence.' The Madhyamakaśāstra says: 'Clinging to neither existence nor non-existence is called the doctrine of fools; inversely clinging to the true Dharma, one turns back into a person of wrong views.' Furthermore, if the four gates of the Mahāyāna all turn into views: true words become false because one gives rise to views of words; nirvāṇa becomes saṃsāra because one gives rise to craving and attachment. Drinking too much amṛta harms life and causes premature death; losing the gate of skillful means, one falls into wrong attachment, hence it is called internal wrong views. Thus we know that dharmas have no fixed characteristics; their turning depends on the mind. Clung to, they become errors; penetrated, there is no fault. As with the dharma of the four propositions, blockage or penetration depends on the person. In the dharmas they are called the four propositions; awakened and entered, they are called the four gates; falsely imagined, they are called the four attachments; slandered, they are called the four denigrations. The four propositions remain unmoved, yet gain and loss arise in vain; the single Dharma is without variation, yet ascending and descending differ of themselves. Whenever there is anything esteemed or relied upon, any knowledge or understanding established, if the slightest trace of a view is not forgotten, it all becomes non-Buddhist. Therefore know that when views are present, one is an ordinary person; when passions are extinguished, one is a Buddha.