大般涅槃經義記 9.40

9.40

前中有二：一翻前執，明慧不破；二「若修定」下，釋去後疑，彰必須定。前中，「毘婆能破，不然」牒問總非。「何以」下釋，釋中廣明智慧不破。明此何為？若取智慧能破煩惱，是取相心不能滅惑。不見智慧能破煩惱，不見煩惱以為所破，是破相心方能令惑畢竟不生。今此為成出世正治，故明不破。與上文中智慧不破煩惱，而總其義相似。文中有十，相從為四：初一復次明慧不破、次一復次舉無我人成慧不破、次七復明智慧不破、後一復次復舉無我成慧不破。

The former has two parts: first, overturning the previous clinging, clarifying that wisdom does not destroy [afflictions]; second, below "If one cultivates concentration…", explaining away the subsequent doubt, revealing the necessity of concentration. Within the former, "Vipa[śyanā] can destroy—this is not so" cites the question and negates it universally. Below "Why is that?" he explains; within the explanation he broadly clarifies that wisdom does not destroy. Why clarify this? If one grasps that wisdom can destroy afflictions, that is a mind that grasps characteristics, which cannot eliminate delusion. Not seeing that wisdom can destroy afflictions, and not seeing afflictions as what is destroyed, is the mind that deconstructs characteristics, which alone can cause delusion never to arise ultimately. Now, here, in order to accomplish supramundane correct antidote, he clarifies non-destruction. This is similar in general meaning to the previous passage where wisdom does not destroy afflictions. In the text there are ten [points], which together form four: the first "furthermore" clarifies that wisdom does not destroy; the next "furthermore" adduces the absence of self and person to establish that wisdom does not destroy; the next seven clarify that wisdom does not destroy; the last "furthermore" again adduces selflessness to establish that wisdom does not destroy.