維摩經略疏 4.79

4.79

「所見」下，二、別呵者，凡人分別故有愛憎，盲者不見則無去取。迦葉聖人，入觀緣真一往同盲，出觀緣俗還同於凡情有去取，故於色中亦生貧富之見。菩薩不爾，不捨道法同凡所見，見色即空無所分別，故與盲等。雖無分別，了一切法不同於盲；雖復分別而無去取，慈心平等。復次若知一切法趣眼了眼聚落，即得菩薩肉眼清淨，見十界色，名之為見無所染著，即與盲等。《大經》云「學大乘者雖有肉眼，名為佛眼。」是則五眼具足見麁細色三諦之理名之為見，實無所見即與盲等。故《大品》云「我以五眼觀，不見三聚眾生」也。是則不見而見，不見故即與盲等，而見故五眼具足，是則無緣之慈平等普覆。五眼清淨見十法界，拔苦與樂普同福利，豈有一曲之內捨富從貧？鐵輪尚爾，銅輪已上豈可商量。

From "what is seen" onward is the second [part], the specific rebuke. Ordinary people discriminate and therefore have affection and aversion; the blind do not see, so they have no acceptance and rejection. Kāśyapa, being a sage, upon entering contemplation to take the real as object, was initially the same as the blind; but upon emerging from contemplation to take the conventional as object, he became again the same as ordinary people, having feelings of acceptance and rejection; therefore regarding forms he also gave rise to views of rich and poor. The bodhisattva is not so: without abandoning the qualities of the Path, he is the same as the ordinary in what is seen, yet seeing forms he realizes they are empty and has no discrimination; thus he is equal to the blind. Although without discrimination, he completely understands all dharmas and is not like the blind; although he further discriminates, he has no acceptance or rejection, and his mind of loving-kindness is impartial. Furthermore, if one knows that all dharmas converge into the eye and comprehends the village of the eye, one then attains the purification of the bodhisattva's fleshly eye: seeing the forms of the ten realms, it is called seeing, yet there is no defiled attachment, which is equal to the blind. The Mahāparinirvāṇa Sūtra says: "Although those who study the Great Vehicle possess a fleshly eye, it is called the buddha eye." Thus, being fully endowed with the five eyes, seeing coarse and fine forms and the principle of the three truths is called seeing; yet in truth there is nothing seen, which is equal to the blind. Hence the Dàpǐn says: "When I contemplate with the five eyes, I do not see sentient beings of the three categories." Thus it is seeing without seeing: because of not seeing, it is equal to the blind; because of seeing, it is fully endowed with the five eyes; this is the loving-kindness without conditions that covers all equally. Purified in the five eyes, one sees the ten dharma realms, pulling out suffering and giving happiness, making blessings and benefits universally equal; how could there be, within a single one-sided inclination, abandoning the rich and following the poor? If this is already so for the iron wheel, how could one even begin to measure the copper wheel and above?