大般涅槃經義記 4.261

4.261

就明迦葉知法性中，如來初先試問起發，迦葉後答。「已見」總答。下別顯之，於中八句：一見無量化佛受供；二見佛眾住處無礙；三見大眾聞偈發心，其文顛倒，若正，應言復見大眾聞佛宣說十三偈法悉發誓願；四知大眾各謂如來獨受其供；五「假使」下知彼純陀所獻微少，佛力普充；六知此事唯菩薩知；七知此事如來巧現；八知大眾悟解佛常。此等皆是依三昧心入佛境界相應名見，非唯事相目覩而已。

Regarding the explanation of Kāśyapa's realization of the Dharma-nature, the Tathāgata first poses an exploratory question to prompt him, and Kāśyapa replies afterward. "I have already seen" is the overall answer. Below, it is distinguished in detail, within which there are eight clauses: first, seeing countless transformation buddhas receiving offerings; second, seeing the places where the assemblies of buddhas dwell without obstruction; third, seeing the great assembly hear the verses and give rise to the [bodhi] resolve—its text is inverted, and if corrected, it should read: "further saw that the great assembly, upon hearing the Buddha proclaim the Dharma of the thirteen verses, all made vows"; fourth, knowing that each in the great assembly thought the Tathāgata was receiving their offering alone; fifth, from "Supposing" below, knowing that what Cunda offered was trifling, yet by the Buddha's power it pervaded and satisfied all; sixth, knowing that this matter is known only to bodhisattvas; seventh, knowing that this matter was skillfully manifested by the Tathāgata; eighth, knowing that the great assembly awakened to and understood the Buddha's permanence. These are all based on the mind of samādhi entering into correspondence with the realm of the Buddha and are thus termed "seeing"; it is not merely visual perception of phenomenal marks.