金剛經纂要刊定記 4.180

4.180

行住等即四威儀中各有所作差別，故注云四蘊者，即受想行識。謂相應不相應，思何事念何事，取捨憂喜等念，皆名心也。注云色身者，即為四蘊所依止故。今約義標故云依止，即行住坐臥屈伸俯仰等。斯則生心起念無所不知，舉動施為靡不咸見。蓋佛智眼廓爾無邊，依正斯在豈不齊鑒。《法華》云：「我常知眾生，行道不行道。」心無形相故但言知，身質既形故得云見。斯人德行既備、善根夙成，佛不攝授，於理如何？故云此等顯示等。然則佛智無偏、觀生如一，有感斯應，其誰謂之不然。

Walking, standing, and so forth refers to the distinct actions in the four bodily deportments; thus the note says that 'the four aggregates' are sensation, conceptualisation, formations, and consciousness. That is to say, whether associated or unassociated, whatever matter one reflects on or whatever matter one is mindful of, and thoughts such as grasping, rejecting, grief, and joy—all are called 'the mind'. The note says that 'the physical body' is that upon which the four aggregates depend. Now, designating it in terms of its meaning, it says 'depended upon', which refers to walking, standing, sitting, lying down, bending, extending, looking down, looking up, and so forth. Thus, of the raising of mind and the arising of thoughts, there is nothing [the Buddha] does not know, and of the movements and actions [of the body], there is nothing he does not see. For the Buddha's eye of wisdom is vast and boundless; when the dependent and proper [rewards] are present here, how could he not discern them all equally? The Lotus Sūtra says: 'I constantly know sentient beings, whether they practice the Path or do not practice the Path.' Because the mind is formless, one merely speaks of 'knowing'; because the physical substance is formed, one can speak of 'seeing'. When this person's virtuous practice is already complete and their wholesome roots have been cultivated of old, if the Buddha did not accept and support them, how could that accord with principle? Therefore it says: 'These show that…' and so forth. Thus the Buddha's wisdom is without bias, regarding sentient beings as identical; when there is a resonance, there is a response—who could say it is otherwise?