大般涅槃經疏 4.9

4.9

四、從「菩薩爾時雖不廣說」去，答第四六度五眼難。純陀據三藏中棄國捨位不見說法，但有捨財不見理檀，故言猶未具足檀波羅蜜乃至般若。但見障內，故言唯有肉眼，無有佛眼乃至慧眼。佛今乃以華臺大緣所見，雖不說法，先已通達財法事理，檀波羅蜜乃至般若皆已具足，過於人天二乘菩薩之所見也，亦分得佛眼。今佛答法檀一事，餘度五眼準此可知，故略不答。先廣通達，今為眾生廣顯通達，是故二施等無差別。

Fourth, from "At that time, although the bodhisattva did not broadly preach..." onward answers the fourth objection regarding the six perfections and the five eyes. Cunda relied on the [view of the] Tripiṭaka [teaching], where [the bodhisattva] abandoned his kingdom and renounced his throne without being seen to preach the Dharma, only having the abandonment of material wealth without seeing the principle of dāna; therefore, he said that he had not yet fulfilled dānapāramitā up to prajñā. Seeing only within the obscurations, he therefore said that [the bodhisattva] had only the fleshly eye and lacked the Buddha eye up to the wisdom eye. Now the Buddha replies with what was seen on the flower-pedestal by those of great conditions: although he did not preach the Dharma, he had already previously penetrated material giving and the Dharma, phenomena and principle; dānapāramitā up to prajñā were all already fulfilled, surpassing what is seen by humans, gods, the two vehicles, and bodhisattvas, and he also partially attained the Buddha eye. Here the Buddha replies regarding the single matter of the Dharma gift; the remaining perfections and five eyes are to be understood by analogy with this, and therefore he omitted answering them. Previously he broadly penetrated them, and now for the sake of sentient beings he broadly reveals that penetration; therefore, the two offerings are equal and without distinction.