金光明最勝王經疏 3.245

3.245

贊曰：成前所以。能聞此經生信解者，則為如來已知名身、已見色身。明此人功德唯佛知見，餘不能知見。言知即得，何假言見？言見亦得，何須云知？答：準天親《般若經論》云「佛非見果知，以願智現見。」但言知者，謂佛見果比知其因，故今言見。見者願智，舉心能了。若爾但見，何須言知？謂但見色，今亦能知四蘊身故。非作但佛知見，即為佛記憶。又復當得不退菩提。雖未即得，當能證得。隨其何位，當證四不退，謂信、住、證、行四種不退，信不退，十信第六心；住不退，十住第七心；證不退，初地；行不退，入八地。

Commentary: Establishing the preceding reason. One who is able to hear this sūtra and generate faith and understanding is already known by the Tathāgatas in their name-body and already seen in their form-body. This clarifies that this person's merit is known and seen by the Buddhas alone, and others cannot know or see it. If one says 'known', that would suffice, so why add 'seen'? If one says 'seen', that would also suffice, so why say 'known'? Answer: In accordance with Vasubandhu's commentary on the Prajñāpāramitā Sūtra, it states: 'The Buddha does not know by seeing the fruit; he sees it directly through aspiration-wisdom (praṇidhānajñāna).' Merely saying 'known' implies the Buddha sees the fruit and inferentially knows its cause, so here it says 'seen'. Seeing refers to aspiration-wisdom, which understands upon raising the mind. If so, since he simply sees, why say 'known'? It means that whereas one merely sees the physical form, now he can also know the four non-physical aggregates of the body. Not only does the Buddha know and see them, but they are also remembered by the Buddha. Furthermore, they will attain non-retrogression from bodhi. Although not attained immediately, they will definitely realize it. In accordance with their particular stage, they will realize the four non-retrogressions: namely, the four kinds of non-retrogression of faith, abiding, realization, and practice—non-retrogression of faith is at the sixth mind of the ten faiths; non-retrogression of abiding is at the seventh mind of the ten abodes; non-retrogression of realization is at the first bhūmi; non-retrogression of practice is upon entering the eighth bhūmi.