金剛般若論會釋 3.19

3.19

問：「《大論》中說法眼知生根、欲、性等，此則亦知他心，何故此經於五眼外，別說他心智？」答：「通則法眼，佛亦知他心，佛今別以有別義故。《大論》斷法眼但知眾生根、欲、性等，不言知他有貪、無貪等若干種心。《大品》、《涅槃》、《華嚴》並云，他心智他有貪、無貪等心，不言知他根、欲、性等。據此兩文，別明法眼，不攝他心，佛眼雖是一切種智，由四眼至果以成佛眼，四既不攝他心，佛眼亦等。或說佛眼亦知他心，不爾，何名一切智？但由知相不顯故，佛於五眼外，別說他心智也。又以法門各異，遂乃差別而談，然六通、三明亦是見智。何故不說餘通明者，神足但是身之作用，非智見相；天耳聞聲，為知彼心，但知彼心，言聲非要，故不說之；宿命乃知未來事，天眼所攝，故亦不說；漏盡中緣自漏盡，是佛眼攝，緣他漏盡，知是此他心智攝，是故不說。或說一會對機所宜，何要須具？」

Question: 'In the Dazhidu lun it says that the Dharma eye knows the faculties, inclinations, natures, etc. of sentient beings; this means it also knows others' minds. Why then does this sūtra, apart from the five eyes, separately state the cognition of others' minds?' Answer: 'In a general sense, with the Dharma eye, the Buddha also knows others' minds; the Buddha now mentions it separately because there is a distinct meaning. The Dazhidu lun decides that the Dharma eye only knows sentient beings' faculties, inclinations, natures, etc., and does not say it knows other minds with greed, free of greed, and so forth in their various kinds. The Pañcaviṃśatisāhasrikā, the Nirvāṇa, and the Avataṃsaka all state that the cognition of others' minds [knows] others' minds with greed, free of greed, and so forth, and do not say it knows their faculties, inclinations, natures, etc. Relying on these two passages, which separately clarify that the Dharma eye does not encompass others' minds: although the Buddha eye is the cognition of all aspects, it is because the four eyes reach the fruit that they form the Buddha eye; since the four do not encompass others' minds, the Buddha eye is likewise the same. Or it is said that the Buddha eye also knows others' minds; otherwise, how could it be called omniscience? Only because its mode of knowing is not obvious, the Buddha, apart from the five eyes, separately speaks of the cognition of others' minds. Furthermore, because the Dharma teachings are each different, they are consequently discussed with distinctions. Now, the six supernormal powers and the three clarities are also vision and cognition. Why are the remaining supernormal powers and clarities not mentioned? Psychic powers are merely bodily operations, not the characteristics of cognition and vision; the divine ear hears sounds, and its purpose is to know those minds, but if one merely knows those minds, speech and sounds are not essential, hence they are not mentioned; past-life knowledge knows past events, which is subsumed under the divine eye, so it is also not mentioned; within the destruction of taints, taking one's own destruction of taints as object is subsumed under the Buddha eye, while taking others' destruction of taints as object is known to be subsumed under this cognition of others' minds, which is why it is not mentioned. Or it is said: in a single assembly, what is taught is adapted to the needs of the audience, so why must it be complete?'