妙法蓮華經玄贊 3.155

3.155

贊曰：此釋大事體，即知見。諸佛出世為此大事，四義明之：謂開、示、悟、入。論云：「後一大事者，依四種義應知。佛知見者，如來能證，如實知彼義故。此有三釋：一云法性真如名為如實，法真性故即是所證，義理、境界俱名為義，正智之體名為能證，能知義理證真境故，即此能證正智及所證真如，能所知見並名知見。如為知見之性，智為知見之用，知見性相俱稱知見。」無著《般若論》云：「無上菩提是法身，正等菩提是報身。」《解深密經》云：「菩提、菩提斷俱名為菩提。」《智度論》云：「說智及智處俱名為般若故。或知謂正體智、見謂後得智，是二是用，能照真俗二種境故。此二本性即是真如，合名知見，將性就相故名知見，欲令二乘求種智故。」《勝鬘》云：「一乘即佛乘，佛乘即大乘。」《攝大乘》云：「亦乘亦大故名大乘，萬行是也。或乘大性故名大乘，真如是也。」故知一乘佛果乘，體通理及智，契當宗義；火宅牛車意在智用，說牛車等我所作故；險途寶所意在智性，稱化作城非寶所故，由此合二並名知見。

The Commentary says: This explains the substance of the great matter, which is knowledge and vision. The buddhas appear in the world for this great matter, explained through four meanings: namely, opening, demonstrating, awakening to, and entering. The treatise says: "Regarding the latter 'one great matter', it should be understood according to four kinds of meanings. 'The Buddha's knowledge and vision' means that the Tathāgata is able to realize it, because he knows that meaning as it truly is." There are three explanations of this: One says that the true nature of phenomena, tathatā, is called 'as it truly is'; because it is the true nature of phenomena, it is that which is realized; the principle and the realm are both called 'meaning'; the substance of correct cognition is called 'that which is able to realize', because it is able to know the principle and realize the true realm. Precisely this correct cognition that realizes and the tathatā that is realized, both the subject and object of knowledge and vision, are together called 'knowledge and vision'. Tathatā is the nature of knowledge and vision, and wisdom is the function of knowledge and vision; both the nature and characteristics of knowledge and vision are called 'knowledge and vision'." Asaṅga's Prajñā[-pāramitā] Treatise says: "Unsurpassed bodhi is the dharmakāya; correctly enlightened bodhi is the saṃbhogakāya." The Saṃdhinirmocana-sūtra says: "Bodhi and the cessation of bodhi are both called bodhi." The Mahāprajñāpāramitōpadeśa says: "Wisdom and the locus of wisdom are both called prajñā." Alternatively, knowledge refers to fundamental cognition and vision refers to subsequently attained cognition; these two are functions, because they are able to illuminate the two realms of the ultimate and the conventional. The original nature of these two is precisely tathatā; they are combined and called 'knowledge and vision'. Taking the nature to accommodate the characteristics, it is therefore called 'knowledge and vision', wishing to cause the two vehicles to seek omniscience. The Śrīmālā[-sūtra] says: "The Single Vehicle is precisely the buddha-vehicle; the buddha-vehicle is precisely the Great Vehicle." The Mahāyānasaṃgraha says: "Because it is both a vehicle and great, it is called the Great Vehicle; this refers to the myriad practices. Alternatively, because it is conveyed upon the great nature, it is called the Great Vehicle; this refers to tathatā." Therefore we know that the Single Vehicle, the fruit-vehicle of a buddha, in substance encompasses both principle and wisdom, fitting the fundamental thesis of the school. The ox-cart of the burning house is intended for the function of wisdom, because it says 'such things as the ox-cart were made by me'; the jewel cache on the dangerous path is intended for the nature of wisdom, because it states 'the conjured city is not the jewel cache'. Hence, combining the two, they are together called knowledge and vision.