大般涅槃經義記 6.123

6.123

自下第四釋經顯得，釋前所行證中之義，人即就此別更建立知、見、覺義以為梵行，諸是辯行佛皆標舉。若知、見、覺別是梵行，佛何故不舉斯應別舉？「復有梵行謂知、見、覺」乃重解向前所行昔經中義，何得別立斷經意勢？於此文中有兩問答：前一問答解前經中世間不知、不見覺法，并辯世人知、見、覺法以顯菩薩能知、見、覺；後一問答解前經中世間不知菩薩能知，異世間義。

From here below is the fourth [part], explaining the sūtra to reveal attainment, which explains the meaning within the practice and realization described previously. Someone has immediately based themselves on this to establish separately the meanings of knowing, seeing, and perceiving as brahma-conduct; yet in all cases where practices are distinguished, the Buddha explicitly highlights them. If knowing, seeing, and perceiving were distinct brahma-conducts, why would the Buddha not have highlighted them, whereas these should have been separately highlighted? The phrase "there is further brahma-conduct, namely knowing, seeing, and perceiving" is merely a re-explanation of the meaning in the former sūtras practiced previously; how could one set it up separately and break the flow of the sūtra's intent? In this text, there are two questions and answers: The former question and answer explains the dharmas that the world does not know, see, or perceive in the previous sūtra, and also discriminates the dharmas that worldly people know, see, and perceive, in order to show that the bodhisattva is able to know, see, and perceive. The latter question and answer explains the meaning in the previous sūtra that while the world does not know, the bodhisattva is able to know, which is different from the world.