瑜伽師地論略纂 3.149

3.149

邪見有三：一、標總句；二、顯十七別句；後、略結。　「謂由三種意樂非撥施」者，意樂謂無以財行施；意樂謂無清淨愛養父母等田；意樂謂無祭天祠祀，略舉火天，類二天等。　無妙行、惡行中，「能治」者，謂福業事；慳貪、犯戒、散亂等三，名所對除。　「已趣各別煩惱寂靜，名正至」者，謂涅槃。　「正行」者，謂道諦。　在有學因中，名此世間；在無學果時，名彼世間。　「自士夫力之所作故，名自然」者，謂阿羅漢由自士夫功力而得此無學果，故名自然。　「通慧者，謂第六」者，漏盡通也。此上所撥無真阿羅漢法。下所撥無見、修、無學道。

Wrong view has three parts: first, stating the general clause; second, revealing the seventeen specific clauses; and finally, the brief conclusion. Regarding 'repudiating giving through three kinds of intention': intention refers to [believing that] there is no giving of material wealth; intention refers to [believing that] there are no pure fields [of merit] of affection and care, such as parents; intention refers to [believing that] there are no sacrifices to deities, briefly mentioning the fire god as an example representing deities like the two gods, and so forth. In 'there is no well-performed action and no ill-performed action', 'the antidote' refers to meritorious action; greed, violating precepts, and distraction—these three are called the things to be eliminated. Regarding 'having gone to the pacification of their respective afflictions is called having rightly arrived', this refers to nirvāṇa. 'Right practice' refers to the truth of the path. When in the cause of the learner (śaikṣa), it is called 'this world'; when at the fruit of the non-learner (aśaikṣa), it is called 'that world'. Regarding 'because it is performed through the force of one's own human effort, it is called spontaneous', this means that the arhat attains this fruit of a non-learner through the effort of his own human exertion, and therefore it is called 'spontaneous'. Regarding 'the supernormal knowledge refers to the sixth', this is the supernormal knowledge of the destruction of the outflows. The above is repudiating the qualities of the true arhat. Below is repudiating the path of seeing, the path of cultivation, and the path of no more learning.