維摩經略疏 5.42

5.42

問：梵王天眼見大千，與《法華》肉眼何異？答：《大論》明報生天眼在肉眼上，天眼開闢肉眼見色，故見大千。《大品》明菩薩肉眼見百由旬乃至大千，過此則用天眼。以肉眼與風相違，故不說見他土。若《法華》經力肉眼能見大千一切法者，三藏二乘天眼慧眼所見事理尚不能及，何況梵王而可並耶？故《大經》云「學大乘者雖有肉眼，名為佛眼。二乘之人雖有慧眼，名為肉眼。」以其慧眼見真斷惑，與圓教肉眼有齊有劣。圓教肉眼名為佛眼者，以其雖具煩惱性，能知如來祕密之藏。

Question: What is the difference between the Brahmā king's divine eye seeing the trichiliocosm and the physical eye in the Lotus Sūtra? Answer: The Dàzhìdù lùn clarifies that the retributively born divine eye sits upon the physical eye; when the divine eye opens up, the physical eye sees matter, and thus sees the trichiliocosm. The Dàpǐn clarifies that a bodhisattva's physical eye sees from a hundred yojanas up to the trichiliocosm; beyond this, he uses the divine eye. Because the physical eye is obstructed by wind, it is not said to see other lands. If, through the power of the Lotus Sūtra, the physical eye can see all dharmas in the trichiliocosm, even what is seen in terms of facts and principles by the divine eye and wisdom eye of the Tripiṭaka's two vehicles cannot match it—how much less could a Brahmā king compare? Therefore, the Great Sūtra says: "Although one who studies the Mahāyāna has a physical eye, it is called the buddha eye. Although people of the two vehicles have a wisdom eye, it is called a physical eye." Because their wisdom eye sees the truth and cuts off delusions, it has areas of equality and inferiority compared with the physical eye of the Perfect Teaching. The physical eye of the Perfect Teaching is called the buddha eye because although it possesses the nature of afflictions, it can know the secret treasury of the Tathāgata.