大般涅槃經義記 6.119

6.119

就引證中，文有四句：一明世間不知見覺，諸佛菩薩能知見覺；二明世間所知見覺，諸佛菩薩亦知見覺；三約前二明凡異聖；四約前義辯聖異凡。前中初言「以是緣」者，以佛菩薩見道菩提涅槃因緣，昔告舍利一切世間不知見覺，諸佛菩薩悉知見覺。此三何別？通釋是一，於中分別義有多含。今此且以兩門分別：一就行分別、二約位別。言就行者，聞慧為知，思求稱覺，修證名見。又，聞及思通名為知，修觀明白說之為見，證會名覺。又，聞、思、修通名為知，證照名見，於前二後重觀名覺。言約位者，地前名知，初地名見，二地已上重觀名覺。亦得地前名之為知，十地名見，佛地名覺。

Regarding the citation of verification, the text has four sentences: First, it explains that the world does not know, see, or perceive, but the buddhas and bodhisattvas are able to know, see, and perceive; second, it explains that what the world knows, sees, and perceives, the buddhas and bodhisattvas also know, see, and perceive; third, in reference to the preceding two, it explains how ordinary persons differ from noble ones; fourth, in reference to the preceding meaning, it discriminates how noble ones differ from ordinary persons. In the first, the opening words "for this reason" mean that through the cause and condition of the buddhas and bodhisattvas seeing the Path, bodhi, and nirvāṇa, [the Buddha] in the past told Śāriputra that all the world does not know, see, or perceive, but the buddhas and bodhisattvas fully know, see, and perceive. What is the difference between these three? Broadly explained, they are one, but when distinguished, their meanings contain many aspects. Here we distinguish them through two approaches for now: first, distinguishing in terms of practice; second, distinguishing in terms of stages. In terms of practice: wisdom derived from hearing is 'knowing', contemplative seeking is called 'perceiving', and realization through cultivation is named 'seeing'. Alternatively, both hearing and thinking are broadly called 'knowing', the clarity of contemplative cultivation is spoken of as 'seeing', and realization-convergence is named 'perceiving'. Alternatively, hearing, thinking, and cultivation are broadly called 'knowing', illuminating realization is named 'seeing', and re-contemplating after the preceding two is named 'perceiving'. In terms of stages: [the stages] prior to the bhūmis are called 'knowing', the first bhūmi is called 'seeing', and the second bhūmi and above, being re-contemplation, are named 'perceiving'. One may also take what is prior to the bhūmis as 'knowing', the ten bhūmis as 'seeing', and the buddha bhūmi as 'perceiving'.