大般涅槃經義記 5.138

5.138

第三金喻，明道體一，隨根為多，先喻、後合。合中增數次第辯之。「復說三種見智慧」者，如小乘中見道八忍是見非智，推求名見；與疑得俱，未得決斷，故不名智。盡無生智，是智非見，於境決斷，故得名智；是息求心，非推求性，故不名見。餘無漏慧亦見亦智，慧義則通。就四門中，小乘分三，見、修、無學；大乘為一，通名佛道。就五門中，依如《成實》，信行、法行在見道前，鈍名信行，利名法行；見道已上名信解脫及與見倒，鈍名信脫，利名見倒。依《中阿含》，信行、法行在於見道，利、鈍如前；信脫、見倒在於修道，利、鈍如上。「於彼那含羅漢人中得滅定」者說為身證，餘皆可知。「是道一」下總以結之。此是第三。

Third, the metaphor of gold, clarifying that the essence of the path is one, but becomes many according to faculties; first the metaphor, and then the application. In the application, it is analyzed sequentially by increasing numbers. As for "Furthermore, three kinds of seeing, knowing, and wisdom are spoken of," as in the Hīnayāna, the eight patiences of the path of seeing are seeing and not knowledge, because seeking and investigating is called seeing; occurring together with doubt and not yet having attained decisiveness, they are therefore not called knowledge. The knowledge of exhaustion and the knowledge of non-arising are knowledge and not seeing, because being decisive with regard to objects, they are therefore able to be called knowledge; they are minds in which seeking has ceased, and not of the nature of investigating, so they are not called seeing. Other undefiled wisdom is both seeing and knowledge, the meaning of wisdom being shared throughout. Regarding the four categories, the Hīnayāna is divided into three: seeing, cultivation, and the non-learner; the Mahāyāna is taken as one, generally called the Buddha path. Regarding the five categories, according to the *Tattvasiddhi*, the practitioner following faith and the practitioner following dharmas are prior to the path of seeing: the dull-witted is called the practitioner following faith, the sharp-witted is called the practitioner following dharmas; from the path of seeing upward, they are called liberated by faith and attained through view: the dull-witted is called liberated by faith, the sharp-witted is called attained through view. According to the *Madhyama Āgama*, the practitioner following faith and the practitioner following dharmas are on the path of seeing, with sharp and dull as before; liberated by faith and attained through view are on the path of cultivation, with sharp and dull as above. "Attaining the concentration of cessation among those anāgāmins and arhats" is spoken of as the bodily witness; the rest can all be known. From "This path is one" downward, it concludes generally. This is the third.