四明尊者教行錄 4.36

4.36

九問：〈法師功德品〉疏云：梵王報得天眼，在己界遍見大千。大千外有風輪，與眼作障，不能見外。若在他界，則不遍見大千，非所統故。大羅漢見大千，辟支佛見百佛世界，不以風輪為礙，亦無己他界隔。疑者云：《大論》第五云：大羅漢少用心見二千界，大用心見大千界。辟支佛亦爾。又論一十四云：聲聞人極多傍見小千，上下亦遍見。問：大梵王亦能見千世界，有何等異？答：大梵自於千世界中立則遍見，若在邊立則不見餘處。聲聞不爾，在所住處常見千世界，辟支佛見百千世界。據論意云：依任運用心，大小等別，二乘所見各有不同也。然梵王所見千世界，應是一小千。支佛所見百千世界，應是百小千。又《十住毘婆沙》云：二乘神通不過大千。今何云梵王見大千、辟支佛見百佛世界耶（百佛世界，論文意當百千世界，故《四念處》、《四教義》並云：支佛發天眼，乃過三千，見他方界）？如是等事相不同，要須有定論也。

Ninth question: The Commentary on the 'Chapter on the Merit of the Dharma Master' states: 'The Brahmā King, through his retributive heavenly eye, completely sees the great chiliocosm while in his own realm. Outside the great chiliocosm there is a wind wheel that obstructs his eye, so he cannot see outside. If he is in another realm, he does not completely see the great chiliocosm, as it is not what he governs. A great arhat sees a great chiliocosm, and a pratyekabuddha sees a hundred buddha-worlds, without being obstructed by the wind wheel and without the separation of own or other realms.' A doubter says: 'Fascicle five of the Mahāprajñāpāramitopadeśa states: "With slight application of mind, a great arhat sees two thousand worlds; with great application of mind, he sees a great chiliocosm. The pratyekabuddha is also like this." Furthermore, fascicle fourteen of the treatise states: "At most, a śrāvaka sees sideways a small chiliocosm, and completely sees above and below as well. Question: The Great Brahmā King can also see a thousand worlds; what difference is there? Answer: The Great Brahmā, standing in the midst of a thousand worlds, sees them completely; if he stands on the edge, he does not see the other places. A śrāvaka is not like this; wherever he abides, he always sees a thousand worlds, and a pratyekabuddha sees a hundred thousand worlds." According to the meaning of the treatise: depending on natural or applied effort of mind, greater or lesser distinctions, the visions of the two vehicles each differ. However, the thousand worlds seen by the Brahmā King should be one small chiliocosm. The hundred thousand worlds seen by the pratyekabuddha should be a hundred small chiliocosms. Furthermore, the Daśabhūmika-vibhāṣā states: "The supernormal powers of the two vehicles do not exceed a great chiliocosm." Why does it now say that the Brahmā King sees a great chiliocosm and the pratyekabuddha sees a hundred buddha-worlds? (The "hundred buddha-worlds" in the text of the treatise should correspond to a hundred thousand worlds; hence the Si nianchu and the Sijiao yi both state: "When a pratyekabuddha develops the heavenly eye, it goes beyond the three thousand and sees other realms.") Regarding such differing characteristics of phenomena, there must be a definitive conclusion.'