金剛般若論會釋 3.13

3.13

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.