大般涅槃經義記 10.144

10.144

前中初舉，下列其名。名中初六明攝對治，後四離過。治中，初三觀法通義，後三觀於內外之事。後離過中，觀過生厭名「多過想」，無礙正斷名為「離想」，解脫證除名為「滅想」，證寂離染名「無愛想」。若約位分，地前修厭名多過想，見道斷惑名為離想，修道除結名為滅想，無學清淨名無愛想。此四猶是《地經》之中依厭離滅迴向於捨。第二段中，結嘆可知。

In the preceding [first part], he first raises [the topic] and below lists their names. Among the names, the first six clarify subsuming antidotes, and the latter four are freedom from faults. Among the antidotes, the first three contemplate the general meaning of dharmas, and the latter three contemplate internal and external matters. Among the latter [four of] freedom from faults: contemplating faults and generating revulsion is called the 'ideation of many faults'; unobstructed correct severance is called the 'ideation of separation'; liberation, realization, and elimination are called the 'ideation of cessation'; realizing quiescence and leaving behind defilement is called the 'ideation of non-craving.' If demarcated by stages: cultivating revulsion prior to the bhūmis is called the ideation of many faults; severing delusion on the path of vision is called the ideation of separation; eliminating fetters on the path of cultivation is called the ideation of cessation; and the purity of no-further-learning is called the ideation of non-craving. These four are still, as in the *Daśabhūmika Sūtra*, dedicating toward equanimity based on revulsion, separation, and cessation. In the second section, the concluding praise can be understood.