金剛般若經旨贊 1.56

1.56

經。須菩提至是諸眾生　贊曰。次為佛所攝受也。此顯信經。是根熟者。佛所記錄。而攝受之。故能於經而生實相。言悉知者知其心。言悉見者見其身。顯佛世尊。以其願智三昧之力。於一切時。現知現見。非比智知。非肉眼見。是故雙說悉知悉見。如來知見。有五勝益。不為魔惱壞其道行。修斷事中。有勇猛力。不敢懈慢作諸非法。常自慶慰。修行不倦。雖入三空門。不墮二乘地。由此不敢自說己德。求於供養。及求恭敬。便能清淨信受持說。勤於斷修。喜無倦等。故天親論。頌此義云。

Sūtra: “Subhūti […] up to: all these sentient beings.”
Commentary: Next is being gathered and sustained by the Buddhas. This reveals that those who believe in the sūtra have matured capacities; they are recorded and sustained by the Buddhas, and therefore can give rise to the true mark regarding the sūtra. To say “fully knows” means knowing their minds; to say “fully sees” means seeing their bodies. This reveals that the Buddha, the World-Honoured One, by the power of his resolution-knowledge samādhi, at all times directly knows and directly sees, which is not knowing through inferential cognition nor seeing with the fleshly eye; therefore, it is spoken of doubly as “fully knowing and fully seeing.”

The Tathāgata’s knowing and seeing has five superior benefits: one is not harmed in one’s path practice by Māra’s afflictions; one has heroic vigor in practices of cultivation and abandonment; one dares not be negligent or commit unlawful deeds; one is constantly self-consoled and unwearied in practice; and though entering the three gates of emptiness, one does not fall into the stage of the two vehicles. Because of this, one does not dare boast of one’s own virtues to seek offerings and respect; thus, one is able to purely believe, accept, uphold, and explain, being diligent in abandonment and cultivation, and joyful without weariness. Therefore, Vasubandhu’s treatise says in verse regarding this meaning: