[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) › [維摩經略疏](https://indike.org/pramana/in.bauddha.taisho.1778) › 2.39 # 維摩經略疏 2.39 維摩經略疏 2.39 - **Language:** Classical Chinese ### [2.39](https://indike.org/pramana/in.bauddha.taisho.1778.2.39) 約教則有四佛五眼不同，《金剛般若》佛問善吉：「如來有肉眼乃至有佛眼不？」善吉言：「如來有肉眼至乃有佛眼。」今寶積歎者，五眼皆離垢障，故言目淨。「脩廣」者，脩之言長，廣之言闊。五眼見境竪深窮源故名脩，橫遍法界故言廣。「如青蓮」者，西土青蓮華葉形相脩廣，相似佛眼，故用譬也。又復非但形似佛眼，處在淤泥不為所染。五眼亦爾，非但照境竪深橫廣，雖照世境不為所染，故歎目淨如青蓮也。今略以五眼帖釋。肉眼者，功德果薰，無惡業障，故名目淨。竪從地獄上至有頂，諸色悉見故名脩；橫遍百億，無色不見故言廣；雖見諸色，不染不著如青蓮也。天眼者，因禪離蓋，發淨眼根，以眼根淨，故名目淨。竪見界外名脩，橫見十界名廣，雖見不染如青蓮也。慧眼者，無界內外見思名目淨，竪照內外真理究竟名脩，橫見內外真理名廣，見真不染如青蓮也。法眼者，無塵沙惑名目淨，竪見界內外四種四諦之法名脩，橫見十方十界四種四諦之法名廣，不著諸法如青蓮也。佛眼者，無法界無明名目淨，竪見界內外中道法界窮源盡性名脩，橫見十界中道一時圓照名廣，不為法界無明生死所染如青蓮也。此但略出別圓五眼。藏通皆約界內二諦以明五眼，但約隨情色心分別即三藏五眼，約幻化色心分別即通教五眼。 > In terms of the teachings, there are distinctions among the four buddhas and the five eyes. In the Vajracchedikā-prajñāpāramitā, the Buddha asked Subhūti: "Does the Tathāgata possess the physical eye, up to possessing the buddha-eye, or not?" Subhūti said: "The Tathāgata possesses the physical eye, up to possessing the buddha-eye." Here, in Ratnakūṭa's praise, all five eyes are free from defiling hindrances; therefore it says, "eyes pure." "Long and broad": "long" (xiū) means elongated, and "broad" (guǎng) means expansive. Because the five eyes, in seeing their objects, vertically penetrate deeply to exhaust the source, they are called "long"; because they horizontally pervade the dharmadhātu, they are called "broad." "Like blue lotuses": in the Western lands, the shape of the blue lotus petal is long and broad, resembling the Buddha's eye, and so it is used as a metaphor. Furthermore, not only in form does it resemble the Buddha's eye, but dwelling in the mire, it is not defiled by it. The five eyes are also like this: not only do they illuminate objects vertically deep and horizontally broad, but although they illuminate worldly objects, they are not defiled by them; therefore the praise says, "eyes pure like blue lotuses." Now I briefly explain them matching the five eyes. The physical eye: perfumed by the fruit of meritorious virtues, it lacks the hindrance of evil karma; therefore it is called "eyes pure." Vertically, from the hells up to the Peak of Existence, all forms are seen; therefore it is called "long." Horizontally, it pervades a billion \[worlds\], with no form unseen; therefore it is called "broad." Although it sees various forms, it is unstained and unattached, like a blue lotus. The divine eye: because of dhyāna it is free from the hindrances and gives rise to the pure eye faculty; because the eye faculty is pure, it is called "eyes pure." Vertically seeing beyond the realms is called "long"; horizontally seeing the ten realms is called "broad." Although it sees, it is undefiled, like a blue lotus. The wisdom eye: lacking the delusions of views and thoughts within and beyond the realms, it is called "eyes pure." Vertically illuminating the true principle within and beyond \[the realms\] to the ultimate is called "long"; horizontally seeing the true principle within and beyond \[the realms\] is called "broad." Seeing the true without being defiled, it is like a blue lotus. The Dharma eye: lacking the delusions \[as numerous as\] sands of dust, it is called "eyes pure." Vertically seeing the phenomena of the four kinds of four noble truths within and beyond the realms is called "long"; horizontally seeing the phenomena of the four kinds of four noble truths in the ten directions and ten realms is called "broad." Not clinging to the various phenomena, it is like a blue lotus. The buddha-eye: lacking the ignorance of the dharmadhātu, it is called "eyes pure." Vertically seeing the Middle Way dharmadhātu within and beyond the realms, exhausting the source and fully plumbing the nature, is called "long"; horizontally seeing the Middle Way of the ten realms, perfectly illuminating all at once, is called "broad." Not being defiled by the ignorance and saṃsāra of the dharmadhātu, it is like a blue lotus. This is merely a brief presentation of the five eyes of the Separate and Perfect teachings. Both the Tripiṭaka and Shared teachings explain the five eyes in terms of the two truths within the realms: distinguishing form and mind merely in accordance with feelings constitutes the five eyes of the Tripiṭaka teaching; distinguishing form and mind as illusory transformations constitutes the five eyes of the Shared teaching. > — English (machine translation) (machine translation) - [Previous: 2.38](https://indike.org/pramana/in.bauddha.taisho.1778.2.38) - [Next: 2.40](https://indike.org/pramana/in.bauddha.taisho.1778.2.40) - [Up: 2](https://indike.org/pramana/in.bauddha.taisho.1778.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1778~en-mt.2.39) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1778.2.39](https://indike.org/pramana/in.bauddha.taisho.1778.2.39) · Pramāṇa