金剛經纂要刊定記 3.131

3.131

證遍等者，體即實相般若，是所證也，以遍在一切法中故。《唯識》云：「由此真如二空所顯，無有一法而不在故。」論中則名平等智。然有五種平等因緣：一、麁惡平等，二、法無我平等，三、斷相應平等，四、無希望心平等，五、一切菩薩證道平等。有是五種因緣，故名平等智。故論云：「入證道時得二種智。一、攝種性智，二、平等智也。」然所證是理，今云智者斯有兩意：一準《起信》論云：「依此法身說名本覺。」二則理智冥合能所不殊，如珠與光不相捨離。

Regarding "realizing all-pervasiveness, etc.": its essence is ultimate-reality prajñā, which is that which is realized, because it pervades all phenomena. The Vijñaptimātratā says: "Because this tathatā is revealed by the two kinds of emptiness, there is not a single phenomenon in which it is not present." In the treatise it is called the wisdom of equality. There are five causal conditions of equality: first, equality regarding coarse evil; second, equality regarding the selflessness of phenomena; third, equality regarding severed concordances; fourth, equality regarding a mind devoid of longing; fifth, equality regarding the path realized by all bodhisattvas. Having these five causal conditions, it is called the wisdom of equality. Thus the treatise says: "Upon entering the path of realization, one obtains two kinds of wisdom: first, the wisdom that gathers the lineage; second, the wisdom of equality." Now, that which is realized is principle; that it is here called "wisdom" has two senses: first, following the Awakening of Faith, it says: "Relying on this dharmakāya, it is called innate enlightenment." Second, principle and wisdom merge in identity so that subject and object are not distinct, just as a pearl and its radiance do not abandon each other.