[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) › 3.16 # 金剛般若論會釋 3.16 金剛般若論會釋 3.16 - **Language:** Classical Chinese ### [3.16](https://indike.org/pramana/in.bauddha.taisho.1816.3.16) 論正釋五眼，經文有五，五眼別故。一一先佛問，次善現答。初、問有肉眼不者，以經中說八地已上無有肉身，恐自疑佛無肉眼，故須問答顯佛有清淨肉眼。體無漏故，勝過一切，除佛，餘肉眼見非無限故，此有依義、說相、欲願三義，令諸菩薩起欲願心，故為問也，下皆准知。《能斷》本言如來等，加等字者，舉於初號，等餘九也。次、善現答，明彼有。佛依世俗諦問，以顯有故，還依俗答云有，餘皆准知。一一皆舉餘人所見，以比佛勝餘人眼境，前以釋訖，只如慧眼，二乘唯見生空，地前菩薩亦得相似慧眼，十地真得，猶有障故，未得於佛，最為勝顯故，問餘皆准知。論文有二，初、列四五眼，開合別故；次、虛境界故。下釋四眼義，解慧眼中，但明先後，不列釋義，以可知故。 > The treatise properly explains the five eyes; the sūtra text has five parts because the five eyes are distinct. In each case, the Buddha asks first, and next Subhūti answers. First, as for asking whether \[the Tathāgata\] has the physical eye or not: because it is stated in the sūtras that from the eighth stage onward there is no physical body, it was feared that one might doubt whether the Buddha has a physical eye; hence a question and answer were required to reveal that the Buddha possesses a pure physical eye. Because its substance is untainted, it surpasses all others; except for the Buddha, the vision of other physical eyes is not unlimited. This has three meanings—the basis, explaining the characteristics, and the aspiration—so that all bodhisattvas are led to generate an aspiring mind; thus the question was asked. The rest below should all be understood accordingly. The Sanskrit version of the Vajracchedikā says 'Tathāgata, etc.'; adding the word 'etc.' is citing the first title to encompass the other nine. Next, Subhūti answers, clarifying that he possesses it. The Buddha asked relying on conventional truth in order to reveal existence; hence \[Subhūti\] likewise answered according to conventional truth that he possesses it. The rest should all be understood accordingly. In each case, what other beings see is cited to compare the Buddha's superiority over the objects of other beings' eyes, which has already been explained above. Just as with the wisdom eye: the two vehicles only see the emptiness of persons; bodhisattvas before the stages also attain a similar wisdom eye; and on the ten stages one truly attains it, yet because there are still hindrances, it is not yet attained as in the Buddha. It is most supremely manifest; hence the questions for the rest should all be understood accordingly. The text of the treatise has two parts: first, listing the four and five eyes because their division and combination are distinct; next, the emptiness of their spheres. In explaining the meaning of the four eyes below, in clarifying the wisdom eye, it only clarifies the sequence without listing and explaining the meaning, because it can already be known. > — English (machine translation) (machine translation) - [Previous: 3.15](https://indike.org/pramana/in.bauddha.taisho.1816.3.15) - [Next: 3.17](https://indike.org/pramana/in.bauddha.taisho.1816.3.17) - [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.3.16) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1816.3.16](https://indike.org/pramana/in.bauddha.taisho.1816.3.16) · Pramāṇa