首楞嚴義疏注經 10.211

10.211

草木無知而執有知，故云知無知執。婆吒、霰尼二外道也。《涅槃》云「波私吒及先尼，梵音小轉，既執一切覺，即草木有命也。」圓知即遍知也。虛謬果者，斥成妄想，此即不了皆是妄識所變、妄想凝結，假立無情妄想流動，假名有情。如前文云「想澄成國土，知覺乃眾生。」以不善分虛妄識有內分、外分，故成執計。

Grasses and trees are insentient, yet he grasps them as sentient; hence it is called 'grasping at knowing and non-knowing.' Vāsiṣṭha and Śreṇika are two non-Buddhists. The Nirvāṇa Sūtra says: 'Pāśiṣṭha and Śreṇika are slight phonetic shifts in Sanskrit; since they grasp at all being awakened, it means grasses and trees have life.' 'Perfect knowing' means pervasive knowing. 'Empty and fallacious fruit' criticizes it as false thinking. This is failing to understand that all are transformed by false consciousness and congealed by false thinking, where insentient things are provisionally established and the flowing movement of false thinking is provisionally called sentient beings. As the earlier text states, 'Thoughts settling form lands; awareness and perception are sentient beings.' Because he does not properly distinguish between the internal division and external division of false consciousness, he forms this clinging attachment.