[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) › [大般涅槃經集解](https://indike.org/pramana/in.bauddha.taisho.1763) › 4.63 # 大般涅槃經集解 4.63 大般涅槃經集解 4.63 - **Language:** Classical Chinese ### [4.63](https://indike.org/pramana/in.bauddha.taisho.1763.4.63) 案法瑤曰：此舉般若也。若此三事有具不具，是則常住涅槃有得不得，云何等耶？敬遺記僧宗曰：舉六度以明萬行未滿，舉五眼以顯眾德未成也。唯得肉眼者，此就與奪為名耳。肉眼所見最麁，與其名也。佛名為覺，理然未得也。乃至慧眼者，物情謂乃可不得佛眼，豈容不得佛慧眼耶？今云既未得佛眼，佛之慧眼豈可得乎？是則果上慧眼乃至未得，況佛眼耶。又釋云：五眼之中，肉眼天眼在凡地，其餘三眼在果上也。謂佛眼最勝，次法、次慧。今捉勝之劣者，略中語故，故云乃至也。慧朗述僧宗曰：云具足肉眼乃至慧眼而不言佛眼者，佛眼無體，但此四眼所見明了便是佛眼，故但云四眼具足，已知具佛眼也。智秀曰：因中唯有四眼。前已與其肉眼，次明未得佛眼。今明所以佛眼未得者，因未滿也，故云乃至因地慧眼亦未得也。 > Fayao comments: This raises prajñā. If these three matters have completeness and incompleteness, then the permanently abiding nirvāṇa has attainment and non-attainment; how could they be equal? Sengzong, as recorded by Jingyi, says: He adduces the six perfections to clarify that the myriad practices are not yet fulfilled, and he adduces the five eyes to reveal that the manifold virtues are not yet accomplished. 'Only obtaining the fleshy eye' is named based on concession and denial. What the fleshy eye sees is the coarsest, so it is conceded to him. A Buddha is named 'the awakened one', which in principle he had not yet attained. As for 'up to the wisdom eye', ordinary sentiment supposes that one might not have attained the Buddha eye, but how could one not have attained the Buddha's wisdom eye? Now it says that since he had not yet attained the Buddha eye, how could the Buddha's wisdom eye be attained? Thus, even the wisdom eye of the fruit has not yet been attained, how much less the Buddha eye. Another explanation says: Among the five eyes, the fleshy eye and the divine eye belong to the ordinary stage; the remaining three eyes belong to the fruit. The Buddha eye is the most superior, followed by the Dharma eye, and then the wisdom eye. Here, taking the lowest among the superior ones, it speaks concisely of what is in the middle, hence it says 'up to'. Sengzong, as related by Huilang, says: Saying 'complete with the fleshy eye up to the wisdom eye' without mentioning the Buddha eye is because the Buddha eye has no separate substance: when what is seen by these four eyes is clear, that itself is the Buddha eye; therefore, merely saying 'complete with the four eyes' already indicates possessing the Buddha eye. Zhixiu says: In the causal stage there are only four eyes. Previously he was already granted the fleshy eye, and next it was clarified that he had not yet attained the Buddha eye. Now it clarifies that the reason the Buddha eye has not been attained is because the causes are not yet fulfilled; hence it says that even the wisdom eye of the causal stage has not yet been attained. > — English (machine translation) (machine translation) - [Previous: 4.62](https://indike.org/pramana/in.bauddha.taisho.1763.4.62) - [Next: 4.64](https://indike.org/pramana/in.bauddha.taisho.1763.4.64) - [Up: 4](https://indike.org/pramana/in.bauddha.taisho.1763.4) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1763~en-mt.4.63) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1763.4.63](https://indike.org/pramana/in.bauddha.taisho.1763.4.63) · Pramāṇa