大般涅槃經集解 39.122

39.122

案僧亮曰：以見有了不了因緣故，故知有也。引昔所說，見有見相是世間也，見無見相是佛菩薩也。僧宗曰：第二翻，引昔已為舍利弗說故，證知有也。寶亮曰：世間不知見者，外道也。所知者，佛與十住。亦知，外道所不知者，佛與十住亦知也。然世間所不知者，謂佛性也。外道不知，而起斷常之見；菩薩雖知，不言有所知相，是故無拘執也。

Sengliang states: Because seeing has the conditions of being fully discerning and not fully discerning, one therefore knows that it exists. Citing what was taught in the past: seeing with the marks of seeing is the mundane; seeing without the marks of seeing is the Buddha and bodhisattvas. Sengzong states: In the second turn, because he cites what was previously explained for Śāriputra, it proves and establishes that it exists. Baoliang states: Those in the world who do not know and do not see are the non-Buddhists. Those who know are the Buddha and those on the ten abodes. They also know: what the non-Buddhists do not know, the Buddha and those on the ten abodes also know. Now, that which the mundane world does not know refers to the buddhadhātu. The non-Buddhists do not know it and thus give rise to the views of annihilationism and eternalism; although bodhisattvas know it, they do not claim to possess the mark of something known, and therefore they have no clinging or grasping.