金剛般若經贊述 2.334

2.334

無著云，「發菩提心」者，顯示何人是無分別也。「於一切法」者，顯示於何法不分別。「應如是知、見」等者，顯示增上心、增上智，故於無分別中知、見、勝解，於中若智依止奢摩他故知，依止毘鉢舍那故見，此二依止三摩提故勝解。以自在故解，內攀緣影像，彼名勝解，謂知與見但是一，無分別智與意相應，今言依止觀為別者，據前加行而說也。謂前欲修止故，發智名之為知；欲修觀故，生智名之為見也。

Asaṅga says: 'One who gives rise to bodhicitta' demonstrates which person is without conceptual discrimination. 'All dharmas' demonstrates regarding which dharmas one does not discriminate. 'Should thus know, see', and so on demonstrates the higher mind and higher wisdom; therefore, within non-discrimination, one knows, sees, and resolutely understands. Among these, if wisdom relies on śamatha, it knows; if it relies on vipaśyanā, it sees; these two rely on samādhi, and hence one resolutely understands. Because one understands with mastery, inwardly taking images as objects, that is called resolute understanding. This means that knowing and seeing are merely one non-discriminative wisdom corresponding with the mind; now, when it is said that they differ by relying on śamatha and vipaśyanā, this is spoken with reference to the preceding preparatory practices. That is, formerly, wishing to cultivate śamatha, one generated wisdom, which is called knowing; wishing to cultivate vipaśyanā, one produced wisdom, which is called seeing.