[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) › [金剛般若論會釋](https://indike.org/pramana/in.bauddha.taisho.1816) › 3.13 # 金剛般若論會釋 3.13 金剛般若論會釋 3.13 - **Language:** Classical Chinese ### [3.13](https://indike.org/pramana/in.bauddha.taisho.1816.3.13) 自下第二為見、智淨具足，六具足中，上明外果，下彰內果，內果之中，先明見智淨，化用中要故，令菩薩求，有此文也。世親論解第二疑中，子段第二，謂有疑曰：「前說菩薩不見彼是眾生，不見我為菩薩，不見清淨佛國土，何以故？以不見諸法，名為諸佛，若如是，或謂諸佛如來不見諸法。」為釋此疑故，此文生也。故論意云，「雖不見諸法，非無了境眼，諸佛五種實，以見彼顛倒」，准論釋經為二，初、明見智淨，後、明福自在，即福、智二行也。前中初、見，後、智，五眼、他心如次二故。論文分二，初、標名屬經，次、正釋義。釋義中，初、智，後、福。智中初、解見、智，後、為應智中證故，下重釋料簡。前中先明見淨，見淨中，初、顯經來意，次、正釋五眼。上來意云，以佛向來說諸法空，人或謂佛唯有慧眼，或謂唯慧眼勝，或謂唯教菩薩求佛慧眼，由此說佛有五眼也。為令知佛見淨勝故，說有五種眼，非唯一慧眼。云何勝者，說有前四，顯同有中勝；說有佛眼，顯於一切修得中勝。說有慧眼，於二乘、菩薩慧眼中，佛眼顯獨有故勝；謂說有肉眼，顯於一切肉眼中勝；說有天眼，顯於一切修得中勝；說有慧眼，顯於二乘、菩薩慧眼中勝，凡夫無慧眼故；說有法眼，顯於菩薩中勝，二乘無法眼故。此上四種，明佛見彼所見，能勝彼所見，故同有勝。說有佛眼，顯佛獨有，一切種智能見一切所不見法，故名上見淨。若不說佛具有五眼，菩薩乘佛前說，則唯求佛慧眼，不求餘四；為有離此過故，次說佛有五眼也。總名眼者，以見境為義；見境有五，故名五眼。釋別名者，四塵名肉眼，清淨色根，依肉而住，故名肉眼。靜慮名天，因天得眼，故名天眼，慧舉能見，法舉所見，佛者舉人，義可知也。肉、天二眼，以四大造淨色為性，肉通長養、異熟無記，天據離障修生說，唯長養；慧、法二眼以慧為性；佛眼攬前四種為體故。龍樹說，譬如四河流至大池通名大海，四眼至佛亦爾。又云，人等有肉眼，天等有天眼，二乘有慧眼，菩薩有法眼，佛有佛眼，由此是說五。然說肉眼名法果者，在佛身中行滿所成，非業異熟，故佛之五眼唯無漏故，在餘身中肉、天二眼唯是有漏，如是體性如論應知。若薩婆多宗肉、天、法三唯有漏，慧、佛二眼亦通無漏。 > From here on, the second \[part\] is the complete endowment of purity of vision and knowledge. Among the six complete endowments, the above explained the external fruits, while below reveals the internal fruits. Among the internal fruits, it first explains the purity of vision and knowledge, because it is essential in transformative functioning; to cause bodhisattvas to seek it, this text is presented. In Vasubandhu's treatise, within the second sub-section of resolving the second doubt, it is said that someone doubts: 'Previously it was said that a bodhisattva does not see that they are sentient beings, does not see myself as a bodhisattva, and does not see a pure Buddha land. Why? Because by not seeing dharmas, one is called the Buddhas. If so, one might say that the Buddhas, the Tathāgatas, do not see any dharmas.' In order to resolve this doubt, this text arises. Therefore, the treatise's meaning says: / 'Though not seeing any dharmas, / they are not without eyes that cognize objects; / the Buddhas have five kinds of real \[eyes\], / by which they see their inversions.' / According to the treatise, the explanation of the sūtra has two parts: first, explaining the purity of vision and knowledge; second, explaining the sovereignty of merit; these are the two practices of merit and wisdom. In the former, first is vision, and second is knowledge, the five eyes and knowing the minds of others corresponding to these two in order. The treatise divides into two: first, stating the titles and assigning them to the sūtra; second, correctly explaining the meaning. In explaining the meaning, first is wisdom, and second is merit. Under wisdom, first is explaining vision and knowledge; second, in order to prove \[the questions\] regarding knowledge, it re-explains and discriminates below. In the former, it first clarifies the purity of vision; within the purity of vision, first it reveals the sūtra's occasion, and second it correctly explains the five eyes. The occasion above says: because the Buddha had previously spoken of all dharmas as empty, people might say that the Buddha possesses only the wisdom eye, or that only the wisdom eye is superior, or that he only teaches bodhisattvas to seek the Buddha's wisdom eye; therefore it is said that the Buddha possesses five eyes. In order to let it be known that the Buddha's purity of vision is superior, it says he has five kinds of eyes, not merely a single wisdom eye. How are they superior? Stating that he has the former four reveals his superiority among those that are shared; stating that he has the Buddha eye reveals his superiority among all that are attained through cultivation. Stating that he has the wisdom eye, compared with the wisdom eyes of the two vehicles and bodhisattvas, the Buddha eye is shown to be superior because it is uniquely possessed: saying he has the fleshly eye reveals his superiority among all fleshly eyes; saying he has the divine eye reveals his superiority among all \[eyes\] attained through cultivation; saying he has the wisdom eye reveals his superiority among the wisdom eyes of the two vehicles and bodhisattvas, for ordinary beings have no wisdom eye; saying he has the Dharma eye reveals his superiority among bodhisattvas, for the two vehicles have no Dharma eye. These four above show that the Buddha sees what they see and can surpass what they see, and thus is superior among what is shared. Stating that he has the Buddha eye reveals that the Buddha uniquely possesses it: knowledge of all aspects can see all dharmas that are not seen \[by others\], hence it is called superior purity of vision. If it were not said that the Buddha completely possesses five eyes, bodhisattvas, following what the Buddha said before, would only seek the Buddha's wisdom eye and not seek the other four; to avoid this fault, it next states that the Buddha possesses five eyes. They are collectively called 'eyes' because their meaning is to see objects; since there are five ways of seeing objects, they are called five eyes. To explain the individual names: \[perceiving\] the four dusts is called the fleshly eye, a clear physical sense faculty abiding in flesh, hence called the fleshly eye. Meditative absorption is called 'divine'; obtaining the eye by means of heaven \[or dhyāna\], it is called the divine eye. 'Wisdom' cites what can see; 'Dharma' cites what is seen; 'Buddha' cites the person; their meanings can be known. The two eyes of flesh and the divine take pure form made of the four great elements as their nature; the fleshly eye extends to both nurtured and retributive neutral \[form\], while the divine eye, spoken of in terms of being generated through cultivation free from hindrance, is only nurtured \[form\]. The wisdom and Dharma eyes take wisdom as their nature. The Buddha eye takes the previous four kinds as its substance. Nāgārjuna said: just as four rivers flowing into a great pond are collectively called the great sea, so it is when the four eyes reach the Buddha. He also says: humans and the like have the fleshly eye; gods and the like have the divine eye; the two vehicles have the wisdom eye; bodhisattvas have the Dharma eye; and the Buddha has the Buddha eye; thus five are spoken of. However, that the fleshly eye is called a fruit of the Dharma is because within the Buddha's person it is accomplished by the completion of practice, not by karma and maturation; thus the five eyes of the Buddha are exclusively untainted. In other persons, the two eyes of flesh and the divine are exclusively tainted; their essential natures should be known as described in the treatises. According to the Sarvāstivāda school, the three eyes of flesh, the divine, and the Dharma are exclusively tainted, while the wisdom and Buddha eyes also extend to being untainted. > — English (machine translation) (machine translation) - [Previous: 3.12](https://indike.org/pramana/in.bauddha.taisho.1816.3.12) - [Next: 3.14](https://indike.org/pramana/in.bauddha.taisho.1816.3.14) - [Up: 3](https://indike.org/pramana/in.bauddha.taisho.1816.3) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1816~en-mt.3.13) — English, machine translation ## Linked texts (4) - [金剛般若經贊述](https://indike.org/pramana/in.bauddha.taisho.1700.2.156) — Classical Chinese - [金剛般若經疏論纂要](https://indike.org/pramana/in.bauddha.taisho.1701.2.121) — Classical Chinese - [御注金剛般若波羅蜜經宣演](https://indike.org/pramana/in.bauddha.taisho.2733.2.102) — Classical Chinese - [金剛般若波羅蜜經論](https://indike.org/pramana/in.bauddha.sanskrit.prajnaparamita.vajracchedika!vajracchedikaprajnaparamitasutrasastra*zh-bodhiruci.3.4) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1816.3.13](https://indike.org/pramana/in.bauddha.taisho.1816.3.13) · Pramāṇa