大般涅槃經義記 6.44

6.44

異有五種：一約明智以別其異，如下文說「智慧了法名之為知，天眼照境說以為見」。二約一境始終分別，初解名知，窮證顯了方名為見。三約一境是非分別，如下文說「知行邪法得解脫者無有是處」名之為知，「知行邪法必墮地獄」所知決了故說為見，餘亦如是。四約別境麁細分別，如下文說「不善因果浮麁易了，觀矚分明」說之為見；「善法因果微細難識，觀照難明」說之為知。如善、不善，世、出世間，小乘、大乘，若因、若果皆亦如是。五約別境深淺分別，世諦麁淺，知之顯了，說名為見；真諦幽深，見之難明，故說為知。故下文中，知常、無常，苦、樂等相名之為見，了知佛性如來法身說名為知。又復二諦差別易了，觀照分明，說之為見；一實深玄，照見難明，說名為知。知見同異，辨之略爾。

There are five kinds of difference: First, distinguishing their difference in terms of clarity of wisdom, as the text below says: "wisdom fully comprehending dharmas is named knowing; the divine eye illuminating realms of objects is spoken of as seeing." Second, distinguishing in terms of the beginning and end of a single object: initial understanding is named knowing; reaching ultimate realization clearly is only then named seeing. Third, distinguishing in terms of right and wrong regarding a single object, as the text below says: "knowing that there is no possibility that one who practices deviant dharmas attains liberation" is named knowing; "knowing that one who practices deviant dharmas will definitely fall into hell" is spoken of as seeing because what is known is decisive; the others are also like this. Fourth, distinguishing in terms of the coarse and subtle aspects of different objects, as the text below says: "the causes and effects of unwholesome deeds are superficial, coarse, and easily understood, distinctly observed," and are spoken of as seeing; "the causes and effects of wholesome dharmas are subtle and difficult to recognize, difficult to illuminate clearly," and are spoken of as knowing. Just as with wholesome and unwholesome, so too with mundane and supramundane, Hīnayāna and Mahāyāna, whether cause or effect. Fifth, distinguishing in terms of the depth and shallowness of different objects: conventional truth is coarse and shallow, and knowing it clearly is spoken of as seeing; ultimate truth is profound and obscure, difficult to see clearly, and is therefore spoken of as knowing. Thus, in the text below, knowing the marks of permanence, impermanence, suffering, bliss, and so forth is named seeing; fully knowing buddha-nature and the Tathāgata's dharmakāya is named knowing. Furthermore, the differences between the two truths are easy to understand and distinctly illuminated, which is spoken of as seeing; the one reality is profound and mysterious, difficult to illuminate and see, which is named knowing. The identity and difference between knowledge and vision is distinguished briefly in this way.