大般涅槃經義記 9.34

9.34

第三當相分別之中，定有五句。初句能滅麁重煩惱、第二能除麁重惡業，此二修始；第三能息輕微之業、後二能離輕微煩惱，此三行終。「以是」下，結慧中六句。「名為正見」正見真諦，「亦名了見」了見世諦。「能見遍見」廣前正見，能見於理，知盡稱遍。「次第別相」廣前了見，知法不亂名「次第見」。隨法異知名「別相見」。「是名」總結。捨中四句，「名曰平等」定慧齊修，「亦名不諍」捨離偏習，此二約就定慧論捨。「又名不觀」不觀有無，「亦名不行」不行有無，此二約就如理辨捨。「是名」總結。

Within the third, distinguishing according to their characteristics, concentration has five clauses. The first clause can extinguish coarse afflictions, and the second can eliminate coarse unwholesome karma: these two are the beginning of cultivation. The third can pacify subtle karma, and the latter two can remove subtle afflictions: these three are the end of practice. Below "With this…", he concludes. In wisdom, there are six clauses: "called right view" is rightly viewing the ultimate truth; "also called clear view" is clearly viewing conventional truth; "able to see and seeing everywhere" expands the previous right view—being able to see principle, and knowing exhaustively is called "everywhere"; "successive and distinct characteristics" expands the previous clear view—knowing dharmas without confusion is called "successive view", and knowing according to the differences of dharmas is called "distinct-characteristic view"; "these are called…" sums it up. In equanimity, there are four clauses: "called equal" is cultivating concentration and wisdom together; "also called non-contention" is abandoning biased practice: these two discuss equanimity in terms of concentration and wisdom; "moreover called non-contemplation" is not contemplating existence or non-existence; "also called non-action" is not acting upon existence or non-existence: these two distinguish equanimity in terms of conformity with principle; "these are called…" sums it up.