摩訶止觀 10.31

10.31

若內邪得法不同，隨一一門所計道理精能分別，此是得性念處見，亦是慧解脫耶？餘門亦如是。若但、若兼發得神通，飛騰縱任，此是得共念處見，亦是俱解脫耶？若通慧自在而不能說法，或尋經論，或聽他說，即達名數；又下通韋陀，上通大乘，悉用己見消諸法門，以諸法門莊嚴己見。四門各有三種，約人亦有七意也。若通、別、圓等四門，各直發慧解，各但變通，各知內外經書者，自謂道真，他謂高著，今但謂是邪見。一門有七，合成八十四種（云云）。

If the internal wrong views differ in the dharmas attained: subtly distinguishing the principles maintained according to each and every gate, is this attaining the view of the smṛtyupasthāna of intrinsic nature, and also liberation through wisdom? The other gates are also like this. If one solely or concurrently manifests supernormal powers, soaring and flying freely at will, is this attaining the view of the smṛtyupasthāna of common characteristics, and also liberation in both ways? If one has unimpeded penetrating wisdom yet cannot preach the Dharma, or investigates sūtras and treatises, or listens to others speak, and instantly penetrates names and terms; moreover, below he penetrates the Vedas and above he penetrates the Mahāyāna, using his own views entirely to resolve all Dharma gates and using all Dharma gates to adorn his own views. Each of the four gates has three kinds; in terms of persons there are also seven meanings. If in the four gates of the shared, distinctive, and perfect teachings, each directly manifests wisdom-understanding, each merely manifests transformations and powers, and each knows inner and outer scriptures, they themselves claim their path is true, while others say they are lofty and eminent—now we merely call this wrong view. One gate has seven, combining to make eighty-four kinds (and so forth).