金光明最勝王經疏 5.602

5.602

下釋，有二：初明佛證知；次「世尊」下自述所以，此佛證也。初明能知二智，「隨所有」下明所知法。知後得證知，曉本智曉達。隨所有者。隨福所有一切種類。即盡所有性。如所有者，如諸一切所有道理，即如所有性。前諸法體事，後諸法道理。前俗諦法，後真諦法。準《解深密》，如所有性從勝義性但說真如。如次即前二智所行。上別明所知法，「諸法種類」下總明所知諸法。若俗諦法，有多種類體性差別；真諦雖無體性差別是彼真性，隨彼能依說所依義亦有差別。又準《對法》，盡所有，即蘊處界；如所有，即四諦十六行等，故有差別。

Below is the explanation, having two parts: first, explaining the Buddha's witness and knowledge; next, from "World-Honoured One" onward, setting forth the reason himself. Here is the Buddha's witness. First, it explains the two wisdoms that are capable of knowing; from "in accordance with all phenomena" onward, it explains the phenomena that are known. "Knowing" refers to subsequent wisdom witnessing and knowing; "understanding" refers to fundamental wisdom understanding and penetrating. "In accordance with all phenomena in their extent" means according to all varieties that exist in fortune, which is the nature of the extent [of phenomena] (yāvadbhāvikatā). "In their real nature" means according to the principles of everything that exists, which is the nature of reality as it is (yathāvadbhāvikatā). The former is the substantial facts of all phenomena, the latter is the principle of all phenomena. The former is conventional truth phenomena, the latter is ultimate truth phenomena. According to the Saṃdhinirmocanasūtra, yathāvadbhāvikatā speaks only of tathatā from the perspective of ultimate truth. Correspondingly, these are the spheres of activity of the preceding two wisdoms. Above, the known phenomena are explained specifically; from "the varieties, essential natures... of all phenomena" onward, all known phenomena are explained generally. If they are phenomena of conventional truth, they have many varieties, essential natures, and distinctions; although ultimate truth has no distinctions of essential nature and is their true nature, in accordance with what is supported, the meaning of the support also has distinctions. Furthermore, according to the Abhidharmasamuccaya, the extent of phenomena refers to the skandhas, dhātus, and āyatanas; reality as it is refers to the four truths, sixteen aspects, and so forth; thus there are distinctions.