金剛般若論會釋 1.84

1.84

三、「經言如來悉知」等者下，第三解佛所攝受。分二，初、散解，後、配文。顯現有異，以明心別，知者知名身，意識知四蘊；見者見色身，五識知色蘊。威儀三業皆知，故言一切，行住所作中知其心，見其依止。天親釋言，「佛非見果知，願智力現見」，謂佛非見果比知，由有願智現前見故。言悉知者簡非眼見，言悉見者簡非比知，為防此二故說知、見。然諸本中皆唯二悉知、悉見，《能斷經》中乃有三悉，更有悉覺。天親論具，彼經本略。論云，「求供養恭敬，彼人不能說」，彼自釋云，若人欲得供養、恭敬，自稱己身有持戒等，彼人不能自說己身能生實相，是人自謂有智，起增上慢故。為簡彼故，文言如來悉覺，是人但名有戒等，佛皆善知於此經中能生淨信。論既具解，故知經略，唯《能斷》中具此三悉，其流支經下為離寂靜味中亦有三悉，准下知上應有悉覺，此等顯善友所攝，屬配經文。

Third, from "The sutra says, 'The Tathāgata completely knows...'" downward is the third [part], explaining being embraced by the Buddha. It is divided into two: first, explaining dispersed points; second, correlating with the text. The manifestations differ to clarify distinctions in the mind: "knowing" means knowing the mental body, with the mental consciousness knowing the four aggregates; "seeing" means seeing the physical body, with the five consciousnesses knowing the form aggregate. The three karmas of deportment are all known, therefore it says "all": within walking, standing, and actions, knowing their minds and seeing their supports. Vasubandhu's explanation says: "The Buddha does not know by seeing the fruit; through the power of aspirational knowledge, he visibly sees." That is, the Buddha does not inferentially know by seeing the fruit, but through possessing aspirational knowledge, he sees directly before him. Saying "completely knows" excludes what is seen by the eye; saying "completely sees" excludes what is known by inference; in order to prevent these two, knowing and seeing are spoken of. However, in all versions there are only the two, "completely knows" and "completely sees"; in the Vajracchedikā text there are three "completely's," additionally having "completely aware of." Vasubandhu's treatise is complete, whereas that sutra text is abbreviated. The treatise says: "Seeking offerings and respect, that person cannot say [so]." He explains himself: if a person seeks to obtain offerings and respect, professing of themselves that they uphold the precepts and so on, that person cannot say of themselves that they can generate true notions; this person considers themselves wise, giving rise to excessive pride. In order to exclude them, the text says the Tathāgata completely is aware of them; such persons are merely called possessing precepts and so on, and the Buddha well knows that regarding this sutra they can generate pure faith. Since the treatise explains it completely, we know the sutra is abbreviated; only in the Vajracchedikā are these three "completely's" present. In Bodhiruci's sutra text below, in [the section on] departing from the taste of quiescence, there are also the three "completely's"; inferring the upper from the lower, there should be "completely aware of." These clarify being embraced by good spiritual friends, and pertain to correlating with the sutra text.