大般涅槃經義記 9.36

9.36

次就慧中增數論之。初說二種，見道已前名為世間、地上出世。次增說三，先舉、次列。波若名慧，毘婆舍那此名為觀，闍那名智。下辨其相，於中兩番：初約人論。言「波若者一切眾生」，所謂凡夫，凡夫眾生同有慧數。「毘婆聖人」，所謂二乘，二乘能觀四真諦法，名毘婆舍。「闍那」所謂諸佛菩薩，以佛菩薩有一切智，故名闍那。下隨境別。「波若別相」，知世諦法。「毘婆總相」，知第一義。「闍那破相」，知一實諦。次增說四，知四真諦。廣應無量，且舉斯耳。

Next, discussing them in increasing numbers within wisdom. First, two kinds are explained: prior to the path of seeing is called mundane, and on the stages is supramundane. Next, increasing to explain three: first positing, next listing. Prajñā is called wisdom; vipaśyanā here is called contemplation; jñāna is called knowledge. Below, he distinguishes their characteristics, within which there are two rounds: first, discussing in terms of persons. Saying "prajñā belongs to all sentient beings" refers to ordinary beings, for ordinary sentient beings equally possess the factor of wisdom. "Vipa[śyanā] belongs to noble persons" refers to the two vehicles, for the two vehicles can contemplate the dharmas of the four noble truths, which is called vipaśyanā. "Jñāna" refers to all buddhas and bodhisattvas, for because buddhas and bodhisattvas possess all-knowledge, it is called jñāna. Below, they are distinguished according to objective spheres: "prajñā's distinct characteristics" know the dharmas of conventional truth; "vipa[śyanā]'s universal characteristics" know the ultimate truth; "jñāna's deconstructive characteristics" know the one real truth. Next, increasing to explain four: knowing the four noble truths. Broadly they should be immeasurable; here we merely cite these.