金剛般若論會釋 3.15

3.15

所見分二句者，《瑜伽》十四說有三眼，一、肉眼，能照顯露無障礙色。《大智度論》云，凡人肉眼最勝者無過輪王，見百由旬內無光明色；若如日、月、星等有光明色，雖更處遠，餘人亦能見。二乘肉眼同凡夫說，若菩薩肉眼如《大品》說，小者見百由旬，大者見三千界。何故不說見他方者，彼論釋云，菩薩肉眼帶障故，不得見他方。若修《法華經》，方以父母所生肉眼，見三千界，上至有頂，亦見眾生善惡因果，與上淨天眼相似。此體是法果，用是修經果，非修禪果也。二、天眼能照隱、顯、有、無障色。《大論》云，凡夫修得天眼，但見一四天下，小羅漢見小千界，大羅漢見中千界，阿那律以偏修力見大千界，小辟支佛同大羅漢，大辟支佛任運見大千界，此等但是見色塵相。菩薩天眼小者見百由旬，乃至最大菩薩見十方無邊界，能見諸天所不見色及三世因果。又《大品經》說，聲聞天眼見色虛妄相，不見色生滅相，亦不見色如，不同菩薩者。聲聞天眼見色塵相，同於菩薩，不見生滅等，不同菩薩，俱天眼攝。若爾，聲聞應有法眼，見塵同故，然《大論》於判菩薩法眼，知眾生根、欲、性，及知種種度眾生法，聲聞全無智故無法眼。三、慧眼能照一切種若色、非色，法眼之體合慧為一，不同色眼壞有隱顯，故略不論。今此中肉、天合一，以色攝故；慧、法別開，觀於理、事，空、有別故。《瑜伽》但談於因，故唯三種，此說佛有，故通四五眼，任運見一切，不同菩薩故。《大品》說佛眼無所不見、所不聞、所不知（以互用故亦能聞等）。

As for what is seen being divided into two phrases, the fourteenth fascicle of the Yogācārabhūmi says there are three eyes: first, the fleshly eye, capable of illuminating visible form that is without obstruction. The Da zhidu lun says: among ordinary people, the most superior fleshly eye does not exceed that of a wheel-turning king, seeing unilluminated form within a hundred yojanas; if it is illuminated form such as the sun, moon, and stars, even if located farther away, other people can also see it. The fleshly eye of the two vehicles is spoken of as the same as that of ordinary beings. As for the bodhisattva's fleshly eye, as spoken of in the Pañcaviṃśatisāhasrikā-prajñāpāramitā, the lesser sees a hundred yojanas, and the greater sees a trichiliocosm. Why does it not speak of seeing other realms? That treatise explains: because the bodhisattva's fleshly eye carries obstructions, it cannot see other realms. Only if one cultivates the Lotus Sūtra can one, with the fleshly eye born of parents, see the trichiliocosm, up to the Peak of Existence, and also see the good and bad causes and effects of sentient beings, which is similar to the superior, pure divine eye. Its substance is a fruit of the Dharma, and its function is the fruit of cultivating the sūtra, not the fruit of cultivating dhyāna. Second, the divine eye can illuminate form that is hidden, visible, obstructed, or unobstructed. The Da zhidu lun says: when an ordinary person obtains the divine eye through cultivation, they only see one four-continent world; a lesser arhat sees a small chiliocosm; a great arhat sees a medium chiliocosm; Aniruddha, by the power of concentrated cultivation, sees a trichiliocosm; a lesser pratyekabuddha is the same as a great arhat; a great pratyekabuddha spontaneously sees a trichiliocosm; these only see the marks of form-dust. As for the bodhisattva's divine eye, the lesser sees a hundred yojanas, up to the greatest bodhisattva who sees the boundless realms of the ten directions, being able to see forms unseen by the gods as well as the causes and effects of the three times. Furthermore, the Pañcaviṃśatisāhasrikā-prajñāpāramitā says: the divine eye of a śrāvaka sees the deceptive marks of form, but does not see the marks of arising and perishing of form, nor does it see the reality (tathatā) of form, unlike that of a bodhisattva. The divine eye of a śrāvaka, in seeing the marks of form-dust, is the same as that of a bodhisattva, but in not seeing arising and perishing, etc., is not the same as a bodhisattva; both are subsumed under the divine eye. If so, a śrāvaka should possess the Dharma eye, because seeing form-dust is identical; yet the Da zhidu lun, in determining the bodhisattva's Dharma eye, states that it knows sentient beings' faculties, desires, and natures, and knows the various methods for delivering sentient beings, whereas a śrāvaka completely lacks this wisdom and therefore has no Dharma eye. Third, the wisdom eye can illuminate all aspects, whether form or non-form. The substance of the Dharma eye combines with wisdom as one, unlike the physical eyes whose destruction involves the hidden and manifest, so it is omitted from discussion. Now here, the fleshly and divine eyes are combined into one, because they are subsumed under form; the wisdom and Dharma eyes are separately divided, because their contemplation of principle and phenomena, emptiness and existence, are distinct. The Yogācārabhūmi only speaks of the causal stage, hence there are only three kinds; here it speaks of what the Buddha possesses, hence it extends to four and five eyes, spontaneously seeing all, unlike a bodhisattva. The Pañcaviṃśatisāhasrikā-prajñāpāramitā says that with the Buddha eye, there is nothing not seen, nothing not heard, and nothing not known (because of interchangeable functioning, it can also hear, etc.).