大般涅槃經義記 6.145

6.145

自下第三辯明菩薩能持所以，先辯、後結。辯中具有六種五法：前四修始，次一修次，後一修成。就前四中，初一五種是助戒法，先舉後列，「離五蓋故」是助定法，如別章釋。後二五種是助慧法，「所見清淨，離五見故」明其離見，見淨攝治，離見除障，身見、邊見、邪見、戒取及與見取，是五見也。「心無疑網」離五疑故，明其離疑。無疑攝治，離五除障，先舉後列，修次攝成，文顯可知。「是名」已下結異世間。

From here below, the third part explains the reasons why the bodhisattva is able to uphold them, first explaining and then concluding. In the explanation there are fully six sets of five dharmas: the first four are the beginning of cultivation, the next one is the order of cultivation, and the last one is the accomplishment of cultivation. Among the first four, the very first five kinds are dharmas that assist the precepts, which are first mentioned generally and then listed; "because of abandoning the five hindrances" are dharmas that assist concentration, as explained in a separate chapter. The latter two sets of five kinds are dharmas that assist wisdom: "views being pure, because of abandoning the five views" clarifies abandoning views—purity of view includes remedies, and abandoning views removes hindrances; view of a self, extreme views, wrong views, attachment to precepts, and attachment to views are the five views. "Mind free from the net of doubts" because of abandoning the five doubts clarifies abandoning doubt. Freedom from doubt includes remedies, and abandoning the five removes hindrances; first mentioned generally and then listed, the order of cultivation and accomplishment are clear from the text and can be understood. From "This is called" downward is the conclusion on the difference from the world.