[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [大方廣佛華嚴經隨疏演義鈔](https://indike.org/pramana/in.bauddha.taisho.1736) › 82.37 # 大方廣佛華嚴經隨疏演義鈔 82.37 大方廣佛華嚴經隨疏演義鈔 82.37 - **Language:** Classical Chinese ### [82.37](https://indike.org/pramana/in.bauddha.taisho.1736.82.37) 疏「餘如別章」者，諸章門中皆廣說之。然大意要妙，上已略具，今更出其見境寬狹。然所見有四：一事、二法、三理、四實。陰界入等差別是事，苦無常等、眾生根性是法，二空真如是理，如來藏中真常佛性是實。此之四法，五眼所見。一肉眼所見，見障內等。然凡夫肉眼見百由旬；二乘肉眼同凡夫見；菩薩肉眼如《大品》說，極遠見三千界；如來肉眼與菩薩同，見境分明。天眼有二：一報得，隨在諸地及於下地，下不能見上。若修得者，《智論》云「凡夫天眼見一四天下。以小聲聞見小千界，大聲聞見中千界，阿那律見三千界。緣覺小者見中千，大者見大千。菩薩修得者，隨人大小所見不定，遠者見一切世界。」故《地持》云「菩薩以一切世界為天眼境。」報得者，《大品經》說「極喜見三千」。如來見一切。後之三眼不可以方所定論，唯約得法深淺以辨。二乘慧眼唯見生空。菩薩慧眼具見二空，不能窮盡。如來畢竟。二乘法眼，但見苦無常等諸法總相，麁觀不能微細。若約不知根欲，即無法眼。菩薩法眼，了根欲性及一切法，若總若別、若麁若細而無不窮盡。如來與菩薩同，皆悉窮盡。佛眼，二乘全無。菩薩人中進退不定，地前菩薩聞見佛性，未有佛眼；地上眼見，故有佛眼。若準《涅槃》，九地已還聞見佛性；十地眼見而未了了，但見自身所有佛性，不見眾生所有佛性。於自身中，十分見一。如來佛眼窮盡。此明見實。若約人辨，餘則可知。佛之三身，化身具五；報身無肉眼，法身無五眼，若約法性之眼亦得具五。然隨法相宗差別。斯法性宗中一一圓融，具如上說。 > Regarding the commentary's words, "The rest are as \[explained in\] separate chapters": they are all broadly expounded in various chapter divisions. However, the essential and subtle points of the general idea have already been briefly provided above; now I will further set forth the breadth and narrowness of the objects seen \[by the eyes\]. What is seen is twofold and twofold (fourfold): first, phenomena; second, dharmas; third, principle; and fourth, reality. The distinctions among aggregates, realms, entrances, and so forth are phenomena; suffering, impermanence, and so forth, as well as the capacities and dispositions of sentient beings, are dharmas; the tathatā of the two emptinesses is principle; the truly eternal Buddha-nature within the tathāgatagarbha is reality. These four dharmas are what the five eyes perceive. > > First, what is seen by the fleshly eye is seeing within obstacles, and so forth. Ordinary people's fleshly eye sees one hundred yojanas; the fleshly eye of the two vehicles sees the same as that of ordinary people; the fleshly eye of a bodhisattva, as the \*Pañcaviṃśatisāhasrikā\* explains, sees as far as three thousand \[great thousand\] worlds; the Tathāgata's fleshly eye is identical to that of a bodhisattva, seeing its domain with distinct clarity. > > The heavenly eye is of two kinds: first, retributively acquired, which accords with the stages one resides in and the stages below; what is below cannot see what is above. As for that acquired through cultivation, the \*Mahāprajñāpāramitopadeśa\* says: "The heavenly eye of an ordinary person sees one set of four continents. A lesser śrāvaka sees a minor-thousand world; a great śrāvaka sees a medium-thousand world; Aniruddha sees a three-thousand \[great-thousand\] world. Among pratyekabuddhas, a lesser one sees a medium-thousand world, and a greater one sees a great-thousand world. That acquired through cultivation by a bodhisattva is indeterminate in what is seen, varying with the greatness or smallness of the person: the far-reaching ones see all worlds." Thus the \*Bodhisattvabhūmi\* says: "Bodhisattvas take all worlds as the object of their heavenly eye." As for that retributively acquired, the \*Pañcaviṃśatisāhasrikā\* says: "At the \[stage of\] Utmost Joy (Pramuditā), one sees three thousand \[worlds\]." The Tathāgata sees all. > > The latter three eyes cannot be definitively categorized by spatial location; they are distinguished solely in terms of the depth or shallowness of the dharma attained. The wisdom eye of the two vehicles only sees personal emptiness. The wisdom eye of a bodhisattva fully sees both emptinesses, but cannot exhaustively penetrate them. The Tathāgata's is ultimate. The dharma eye of the two vehicles only sees the general characteristics of dharmas, such as suffering and impermanence; this is a coarse observation, incapable of subtlety. If framed in terms of not knowing capacities and desires, then they possess no dharma eye. The dharma eye of a bodhisattva comprehends the capacities, desires, and nature, as well as all dharmas, whether general or specific, coarse or subtle, with nothing unexhausted. The Tathāgata's is identical to the bodhisattva's, fully exhausting them. As for the Buddha eye, the two vehicles lack it entirely. Among bodhisattvas, advancement and retreat are indeterminate: bodhisattvas before the bhūmis hear of and see Buddha-nature, but do not yet possess the Buddha eye; those on the bhūmis see it with their eyes, and thus possess the Buddha eye. If based on the \*Nirvāṇa-sūtra\*, from the ninth bhūmi downward one hears of and sees Buddha-nature; on the tenth bhūmi, one sees it with the eye, but not yet clearly, seeing only the Buddha-nature present within oneself, not seeing the Buddha-nature present in sentient beings. Within one's own person, one sees one part in ten. The Tathāgata's Buddha eye exhaustively penetrates it. This clarifies seeing reality. If distinguished in terms of persons, the rest can be known. > > Among the three bodies of the Buddha, the transformation body is complete with all five; the enjoyment body lacks the fleshly eye; the dharmakāya lacks the five eyes, but if considered as the eye of the dharmatā, it also possesses all five. However, this accords with the distinctions of the Dharmalakṣaṇa school. In this Dharmatā school, each and every one is harmoniously merged, fully as explained above. > — English (machine translation) (machine translation) - [Previous: 82.36](https://indike.org/pramana/in.bauddha.taisho.1736.82.36) - [Next: 82.38](https://indike.org/pramana/in.bauddha.taisho.1736.82.38) - [Up: 82](https://indike.org/pramana/in.bauddha.taisho.1736.82) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1736~en-mt.82.37) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1736.82.37](https://indike.org/pramana/in.bauddha.taisho.1736.82.37) · Pramāṇa