金剛般若經贊述 1.159

1.159

述曰，此第三明達二空理，離空、有邊也。無著云，此下明善友攝受也。於中初、標，次、釋，此初也。世親云，「如來悉知」者，簡肉眼見，謂以智知故；「悉見」者，簡比量智，皆現量見故。謂諸眾生達二無我，所有持戒等福德，如來悉以佛智現量知彼也。餘經中說，菩薩生福德者，謂初起；取福德者，謂久熏修。今此但總故，云得如是無量福德也。

The commentary says: This third [part] clarifies the realization of the principle of the two emptinesses and transcendence of the extremes of emptiness and existence. Asaṅga says that from here down clarifies the embracing and reception by a good spiritual friend. In this there are first the statement and next the explanation; this is the first. Vasubandhu says: "The Tathāgata fully knows" excludes sight with the fleshy eye, meaning that he knows with wisdom; "fully sees" excludes inferential cognition (anumāna), because he sees everything by direct perception (pratyakṣa). This means that all sentient beings who realize the two selflessnesses and possess merit such as upholding the precepts are fully known by the Tathāgata through direct perception with the Buddha's wisdom. In other sūtras it is said that a bodhisattva's "engendering merit" refers to its initial arising, while "grasping merit" refers to long-term perfuming and cultivation. Here, as it is only a general statement, it says "attain such immeasurable merit."