大般涅槃經義記 6.172

6.172

世間解中，先問、後釋。釋中六番：初一約就五陰世間明佛有解；第二約就五欲世間明佛有解；第三約就國土世間明佛有解；第四約就眾生世間明佛有解；第五約就八法世間明佛有解，「世名蓮華解名不污是名世義」，舉世語義。次約顯法，蓮華如來言不污者，如來不為世法所污，利、哀、毀、譽、稱、譏、苦、樂是世八法，「是故」下結；第六通約一切世間明佛有解，此為明佛，通論菩薩。「又世間解名佛菩薩」略以標舉，解世間故名世間解。「何以」下釋，初法、次喻。「因食得命，名食為命」因從果稱，「諸佛菩薩解世間故名世解」者，果從因稱，有此左右。下合可知。

In 'knower of the world' (lokavid), there is first a question and then an explanation. In the explanation there are six turns: the first clarifies that the Buddha has understanding in terms of the world of the five aggregates; the second clarifies that the Buddha has understanding in terms of the world of the five desires; the third clarifies that the Buddha has understanding in terms of the world of lands; the fourth clarifies that the Buddha has understanding in terms of the world of sentient beings; the fifth clarifies that the Buddha has understanding in terms of the world of the eight dharmas: '"World" is called a lotus; "understanding" is called unstained; this is called the worldly meaning.' This adduces the worldly verbal meaning. Next, in terms of revealing the Dharma: the lotus is the Tathāgata; saying 'unstained' means the Tathāgata is not stained by worldly dharmas. Gain, loss, disgrace, fame, praise, blame, suffering, and pleasure are the eight worldly dharmas. From 'for this reason' onward, it concludes. The sixth comprehensively clarifies that the Buddha has understanding in terms of all worlds; this is to clarify the Buddha while discussing bodhisattvas as well. 'Moreover, "knower of the world" is called the Buddha and bodhisattvas' briefly marks and raises it: because they understand the world, they are called 'knowers of the world'. From 'why' onward, it explains: first the Dharma, then a simile. 'Because of food one obtains life, so food is called life'—the cause is designated from the fruit; 'because the buddhas and bodhisattvas understand the world, they are called knowers of the world'—the fruit is designated from the cause. There is this reciprocal relation. Below, the matching can be known.