大般涅槃經集解 39.6

39.6

案僧亮曰：次說八種知見出所容事。此第一。若行若緣等，總一切法也。在內名性，形外名相。強者名因，弱者名緣也。寶亮曰：此下廣明第三譬，八種知見明自行，下四無礙明外化。第一總因果中知見。若行者，生滅起動之行也。若緣者，從緣者從緣而有，傍助為義也。性者內也、相者外也，力強者為因、踈遠者為緣也，知眾生善惡剎那起動之心也。若根者，利鈍根也。若禪定者，知眾生得定深淺也。若乘者，大小乘也。若善知識者，善知外緣也。若持戒者，達止惡也。若所施者，善知忘相也。如是一切知見者，總結因果中知見也。第二知外道所行法，不見其得善果也。第三見外道所行法得三塗果，知改惡向善，得清淨解脫果也。第四見常無常也。第五知見逆流㳂流。第六知見轉障。第七知見佛性。第八知見二諦。

Sengliang comments: Next, the eight kinds of knowing and seeing are expounded, bringing forth what is accommodated. This is the first. 'Activities, conditions', and so forth summarize all dharmas. What is internal is called 'nature', and what is manifested externally is called 'mark'. The strong is called 'cause', and the weak is called 'condition'. Baoliang says: Below this broadly clarifies the third simile; the eight kinds of knowing and seeing clarify one's own practice, while the four unimpeded knowledges below clarify external transformation. First is the knowing and seeing regarding causes and effects in general. 'Activities' are the activities of arising, perishing, and arising to action. 'Conditions' means that what arises from conditions exists through conditions, having the sense of auxiliary support. 'Nature' is internal and 'mark' is external; the strong in power is the 'cause', and the distant is the 'condition'. One knows sentient beings' minds that stir and arise into action from moment to moment with good or evil. 'Faculties' are sharp and dull faculties. 'Dhyāna meditation' means knowing the depth or shallowness of sentient beings' attainment of samādhi. 'Vehicles' are the Great and Small Vehicles. 'Good friends' means knowing external conditions well. 'Upholding precepts' means understanding the cessation of evil. 'What is given' means knowing how to forget marks well. 'Completely knows and sees such dharmas as these' concludes the knowing and seeing regarding causes and effects in general. Second is knowing the dharmas practiced by outsiders and not seeing them attain good fruits. Third is seeing that the dharmas practiced by outsiders yield fruits in the three miserable paths, and knowing that reforming evil and turning to good yields the fruit of pure liberation. Fourth is seeing permanence and impermanence. Fifth is knowing and seeing going against the flow and going along with the flow. Sixth is knowing and seeing the transformation of hindrances. Seventh is knowing and seeing the buddhadhātu. Eighth is knowing and seeing the two truths.