仁王護國般若波羅蜜多經疏 3.433

3.433

解曰：金剛定前者，等覺已前也。所有知見者，證真達俗，慧知見也。皆不名見者，智品未具、覺解未圓，故不名見。唯佛頓解具一切智所有知見而得名見者，具四智品覺解圓極，故名見也。佛智漸圓，云何名頓？汎論漸頓，有其四種：一者教漸頓，方便說三、直談大故。二者理漸頓，漸次悟入、照實性故。三者行漸頓，二乘迴心、直往性故。四者果漸頓，前二智品漸次而圓、圓鏡智品頓滿足故。所證涅槃體非漸頓，從能證智亦不違故。又無上菩提從漸修圓，性淨菩提本滿足故。今佛果位，解理圓極夢想都盡，覺知自心本不流動、今無所靜，常自一心住一如床。如《金鼓經》夢中渡河，至彼岸竟，即斯見也。從此第三結申滿位。文復分二：初明等覺、後明佛果。初中復二：且初第一明等覺位。

The commentary explains: "Before the adamantine concentration" means before equal enlightenment. "Whatever knowledge and vision they have" means wisdom, knowledge, and vision that realize the ultimate and comprehend the conventional. "None is called vision" means that because the classes of wisdom are not yet complete and awakened understanding is not yet consummate, it is not called vision. "Only the Buddha's sudden comprehension, possessing the knowledge and vision of the omniscient, is called vision" means that possessing the four classes of wisdom, his awakened understanding is consummate and supreme; therefore it is called vision. [Objection:] The Buddha's wisdom is perfected gradually; how can it be called sudden? Generally speaking, there are four kinds of gradual and sudden: First, gradual and sudden in teaching: provisionally expounding the three [vehicles] versus directly proclaiming the great [vehicle]. Second, gradual and sudden in principle: gradual comprehension and entry versus direct illumination of true nature. Third, gradual and sudden in practice: turning the minds of the two vehicles versus the direct-entry disposition. Fourth, gradual and sudden in fruition: the first two classes of wisdom are perfected gradually, whereas the mirror-like wisdom class is suddenly fulfilled. The realized nirvāṇa itself is neither gradual nor sudden, yet in terms of the realizing cognition there is also no contradiction. Furthermore, unexcelled bodhi is perfected through gradual cultivation, whereas the inherently pure bodhi is originally complete. Now in the Buddha's fruit position, the understanding of principle is utterly consummate and dreams and delusions are entirely gone; he awakens to his own mind as fundamentally unmoving and now having nothing to calm, constantly abiding single-mindedly on the bed of suchness. Just as in the Suvarṇaprabhāsa Sūtra, having crossed the river in a dream and reached the other shore—such is this vision. Here begins the third section, concluding by stating the position of fulfillment. The text is again divided into two: first, clarifying equal enlightenment, and second, clarifying the Buddha fruit. The first part is also divided into two: first, clarifying the position of equal enlightenment.