首楞嚴義疏注經 1.120

1.120

如來知者，知即是見也，謂以生死智明不二天眼見也。如來常儀，受請齋了皆為說法，今日速歸，知佛必有所為，故隨而來，願聞法要。然大眾根熟，妙悟是時，不有因緣無由發起，故託慶喜婬逼、摩登愛纏，俾知生死輪迴貪欲為本，修證常樂禪慧是基。故下文中，天龍八部、有學二乘及諸一切新發心菩薩，其數凡有十恒河沙，聞是法已，皆得本心，遠塵離垢，獲法眼淨，性比丘尼成阿羅漢，無量眾生發無上道心等。是知機應相扣，啐啄同時，形對像現，故無差濫。

" 'The Tathāgata knowing': knowing is seeing, meaning seeing with the non-dual divine eye of knowledge and clarity regarding birth and death. By the Tathāgata's regular custom, after receiving an invited meal he would always expound the Dharma for them; returning swiftly today, they knew the Buddha must have a purpose, and therefore followed along, wishing to hear the essentials of the Dharma. Now, the capacities of the great assembly were ripe, and this was the time for wondrous awakening; without causal conditions there would be no means to arouse it. Therefore, relying on Ānanda's harassment by lust and Mātaṅgī's entanglement by love, he enabled them to know that greed and desire are the root of cyclic existence in birth and death, while cultivating and realizing the permanent bliss of dhyāna and wisdom is the foundation. Thus in the text below, the devas, nāgas, and eight classes, the two vehicles with training, and all the newly resolved bodhisattvas—numbering as many as ten Ganges sands—having heard this Dharma, all attained their original mind, left behind dust and freed themselves from defilement, obtained the purity of the Dharma-eye, Bhikṣuṇī Prakṛti became an arhat, and immeasurable sentient beings brought forth the unsurpassed mind of bodhi. From this one knows that capacity and response correspond to each other, like pecking from within and tapping from without at the same moment, the image appearing as the form confronts [the mirror], and thus there is no error or confusion.