[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) › [維摩經略疏垂裕記](https://indike.org/pramana/in.bauddha.taisho.1779) › 6.119 # 維摩經略疏垂裕記 6.119 維摩經略疏垂裕記 6.119 - **Language:** Classical Chinese ### [6.119](https://indike.org/pramana/in.bauddha.taisho.1779.6.119) 二、以梵王對圓人肉眼簡。問意者，六根淨人六見大千，何異梵王？答意，法華肉眼尚超小聖，何況梵王天眼。「開闢」者，荊溪云：肉眼雖見，廣由於天。「大品」等者，明大乘肉眼不假開闢，故欲奪天先辨肉異，大小既別，因果自殊。「若法華經力」等者，依開顯教，觀本具理入相似位，功由於教，故云經力。當知依教修行，行成證理，既得似證，肉眼功倍名為佛眼者，尚即佛眼，豈況天慧。「以其」下，釋《大經》義。初明二乘慧名肉眼，次釋圓人肉名佛眼。初中云「有齊有劣」者，同除四住，此處為齊。若伏無明，三藏則劣。所證既劣，慧但名肉。「圓教」下，次意也。「以其」等者，具惑達性，故名佛眼。此即《大經．四依品》明初依文也。五品六根無明俱在、並照三德，故云知藏。住前二即，同是初依。 > Second, evaluating by contrasting the Brahmā King with the physical eye of the person of the Perfect \[Teaching\]. The intent of the question is: a person whose six sense faculties are purified sees the chiliocosm with all six; how is this different from the Brahmā King? The intent of the answer is: the physical eye of the Lotus Sūtra still surpasses the lesser sages, how much more so the Brahmā King's heavenly eye? Regarding "opening and expanding": Jingxi says: "Although the physical eye sees, its vastness is due to the heavenly \[eye\]." Regarding "the Great Perfection of Wisdom \[Sūtra\]...", it clarifies that the physical eye of the Great Vehicle does not rely on opening and expanding; hence, intending to divest the heavenly, one first distinguishes the difference of the physical; since the great and small are different, cause and effect are naturally distinct. Regarding "If through the power of the Lotus Sūtra...", relying on the teaching of opening and revealing, one contemplates the inherently possessed principle and enters the stage of resemblance; the efficacy is due to the teaching, hence it is called 'sūtra power.' One should know that practicing according to the teaching, the practice succeeds and one realizes the principle; having attained resemblance realization, the physical eye's efficacy is doubled and it is called the Buddha eye; if it is even identical to the Buddha eye, how much more so the heavenly and wisdom \[eyes\]! From "because its..." downward, it explains the meaning of the Great Sūtra. First it clarifies that the wisdom of the two vehicles is called the physical eye; next it explains that the physical eye of the person of the Perfect \[Teaching\] is called the Buddha eye. In the first part, stating "there is parity and there is inferiority": equally eliminating the four entrenchments, at this point they are on par. But if it comes to subduing ignorance, the Piṭaka Teaching is inferior. What it realizes being inferior, its wisdom is merely called physical. From "the Perfect Teaching" downward is the second meaning. Regarding "because its...", fully possessing afflictions yet penetrating the nature, it is therefore called the Buddha eye. This is precisely the passage in the "Chapter on the Four Reliances" of the Great Sūtra explaining the first reliance. The five grades and six sense faculties still retain ignorance, yet together illuminate the three virtues, hence it is called 'knowing the storehouse.' The two identities prior to the stages of abidance are both the first reliance. > — English (machine translation) (machine translation) - [Previous: 6.118](https://indike.org/pramana/in.bauddha.taisho.1779.6.118) - [Next: 6.120](https://indike.org/pramana/in.bauddha.taisho.1779.6.120) - [Up: 6](https://indike.org/pramana/in.bauddha.taisho.1779.6) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1779~en-mt.6.119) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1779.6.119](https://indike.org/pramana/in.bauddha.taisho.1779.6.119) · Pramāṇa