金光明最勝王經疏 3.504

3.504

贊曰：投誠請證。以佛，一、具二智，云真實慧；二、圓五眼，故云真實眼；三、能真實證，具前二義故；四、平等心，證平等理故，依三念住故；五、能知見此意。由佛具二智故悉知眾生，圓五眼故悉見眾生，故今投誠請佛為證。即無著《般若經論》云「見智淨具足住」。見即五眼，智即二智。由肉天眼見一切眾生色蘊色身，由法眼故見一切眾生四蘊名身。即見身語業是肉天眼，見意業是法眼，總見佛眼。《瑜伽》八十二云「成就明眼，具三眼故。」三即肉、天、慧。慧中本後分為法、慧，體是一故。在果名佛眼，體即三眼，故不云五，由佛具智故。知者，知寂靜不寂靜，即知住念住非念、住壞緣法念。通根本智及具五眼，能悉知見身語心行善不善業。依三念住，怨親等視，故請為證。又真實證明，有其二義：一述佛明證、二請為證明。若但為證，應在後明，由通二義故中間說。亦同《十住毘婆沙》云「十方一切佛，所知無不盡，我今悉於前，發露諸黑惡」等。

The commentary says: Sincerely imploring them to bear witness. Because the Buddha: first, is endowed with the two wisdoms, it says 'real wisdom'; second, is perfected in the five eyes, hence it says 'real vision'; third, is able to bear real testimony, because he is endowed with the preceding two senses; fourth, has an impartial mind, because he realizes the impartial principle, relying on the three smṛtyupasthānas; fifth, is able to know and see these thoughts. Because the Buddha is endowed with the two wisdoms, he completely knows sentient beings; because he is perfected in the five eyes, he completely sees sentient beings; therefore, one now turns in sincerity to implore the Buddha to bear witness. That is as Asaṅga's commentary on the *Prajñāpāramitāsūtra* says: 'abiding endowed with the purity of vision and wisdom.' 'Vision' is the five eyes, and 'wisdom' is the two wisdoms. Through the fleshy and divine eyes, he sees the rupa-skandha and physical bodies of all sentient beings; through the Dharma eye, he sees the four-skandha name-body of all sentient beings. Seeing bodily and verbal karma is the fleshy and divine eyes; seeing mental karma is the Dharma eye; comprehensively seeing is the Buddha eye. The eighty-second [fascicle] of the *Yogācārabhūmi* says: 'Accomplishing clear vision, because he is endowed with three eyes.' The three are fleshy, divine, and wisdom [eyes]. Within wisdom, the fundamental and subsequent are divided into Dharma and wisdom, because their substance is one. At the stage of fruition, it is named the Buddha eye; its substance is simply the three eyes, so it does not mention five, because the Buddha is endowed with wisdom. 'Knowing' means knowing the calmed and uncalmed, which means knowing those who abide in smṛtyupasthāna and those who do not, and mindfulness of phenomena having perished conditions. Combining the fundamental wisdom and the possession of the five eyes, he is able to completely know and see the wholesome and unwholesome karma of the conduct of body, speech, and mind. Relying on the three smṛtyupasthānas, he views enemies and kin alike; hence one implores him to bear witness. Furthermore, 'real testimony' has two meanings: first, describing the Buddha's clear testimony; second, imploring him to serve as testimony. If it were solely for the sake of bearing witness, it should be explained afterward; because it encompasses both meanings, it is stated in the middle. It is also like the *Daśabhūmika-vibhāṣā* which says: 'All the Buddhas of the ten directions have nothing they do not fully know; I now, before all of them, confess and disclose all dark evils', and so forth.