大般涅槃經義記 5.133

5.133

於中細分有十七門，相從為七：初常、無常，有為、無為法相分別，生死之法無常、有為，涅槃之法常而無為；二生、非生，物與非物依正分別，眾生正報、物是依報；三苦、樂等因果分別，初「苦樂」等是其生死涅槃之果，下「惱非惱、業及非業」是其生死涅槃之因；四「實、非實」等理、行分別，實與非實是其理也，真諦名實、世諦不實，「乘與非乘」是其行也，三乘是乘、世善非乘；五「知、無知」等境、智分別，知與無知是其智也，聖慧是知、凡識無知；下「陀羅驃、非陀羅驃，求那、非求那」是其境也，陀羅主諦、求那依諦；六「見、非見」等色心分別；七「道、非道」，解、行分別，道與非道是其行也，解與非解是其解。

Within this, finely divided, there are seventeen categories, which are grouped into seven: First, permanent and impermanent, conditioned and unconditioned: the distinguishing of dharma marks. The dharmas of saṃsāra are impermanent and conditioned; the dharmas of nirvāṇa are permanent and unconditioned. Second, born and unborn, physical things and non-physical things: the distinguishing of dependent and primary [retribution]. Sentient beings are primary retribution, and physical things are dependent retribution. Third, suffering, pleasure, and so forth: the distinguishing of causes and fruits. First, "suffering, pleasure," and so forth are the fruits of saṃsāra and nirvāṇa; below, "distress, non-distress, karma, and non-karma" are the causes of saṃsāra and nirvāṇa. Fourth, "real, unreal," and so forth: the distinguishing of principle and practice. Real and unreal are principle: ultimate truth is called real, conventional truth is unreal. "Vehicle and non-vehicle" are practice: the three vehicles are vehicles, worldly goodness is non-vehicle. Fifth, "knowledge, non-knowledge," and so forth: the distinguishing of object and cognition. Knowledge and non-knowledge are cognition: noble wisdom is knowledge, ordinary consciousness is non-knowledge. Below, "dravya, non-dravya; guṇa, non-guṇa" are objects: dravya governs truth, guṇa depends on truth. Sixth, "visible, non-visible," and so forth: the distinguishing of form and mind. Seventh, "path, non-path": the distinguishing of understanding and practice. Path and non-path are practice; understanding and non-understanding are understanding.