翻譯名義集 6.48

6.48

【斫芻】斫者行義，芻者盡義。謂能於境行，盡見諸色，故名為行盡。故《瑜伽》云：「屢觀眾色，觀而復捨，故名為眼，是照燭義。」《楞嚴》：「眼如蒲桃朵。」或云：「眼如秋泉池。」眼有五種：一肉眼；二天眼；三慧眼；四法眼；五佛眼。今先通辨，然後別明。先通辨者，《大品》云：「菩薩行般若時，淨於五眼。肉眼淨，見三千大千世界；天眼淨，見十方如恒河沙等諸佛世界中眾生死此生彼。慧眼菩薩不作是念：『是法若有為、若無為，若世間、若出世間，若有漏、若無漏。』是慧眼菩薩，無法不見，無法不知，無法不識，是為慧眼淨菩薩。法眼知是人入隨信行、是人隨法行，是人無相行、是人行空解脫門、是人行無相解脫門、是人行無作解脫門得五眼。得五眼故，得無間三昧。得無間三昧故，得解脫智（云云）。乃至知是菩薩能坐道場，不能坐道場。知是菩薩有魔無魔，是為菩薩法眼淨（目連謂魔曰：吾以道眼觀內，天眼覩表，內外清淨，過天琉璃）。菩薩入如金剛三昧，破諸煩惱習，即時得諸佛無礙解脫，即生佛眼。所謂一切種智、十力、四無所畏、四無礙智，乃至大慈大悲等諸功德，是名佛眼。」《大論》釋曰：「肉眼見近不見遠，見前不見後，見外不見內，見晝不見夜，見上不見下。以此礙故求天眼，得是天眼，遠近皆見，前後內外、晝夜上下，悉皆無礙，是天眼見。和合因緣生假名之物，不見實相。所謂空、無相、無作、無生、無滅，如前、中、後亦爾，為實相故求慧眼。得慧眼不見眾生，盡滅一異相，捨離諸著，不受一切法，智慧自內滅，是名慧眼。但慧眼不能度眾生。所以者何？無所分別故。以是故生法眼。法眼能令行人行是法，得是道，知一切眾生各各方便門，令得道證。法眼不能遍知度眾生方便道，以是故求佛眼。佛眼無事不知，覆障雖密，無不見知。於餘人極遠，於佛至近；於餘幽闇，於佛顯明；於餘為疑，於佛決定；於餘微細，於佛為麁；於餘甚深，於佛甚淺。是佛眼無事不聞，無事不見，無事不知，無事為難，無所思惟。一切法中，佛眼常照。」此之五眼，當立四義，以辨其相。初約人分，《淨名記》云：「欲指人中是肉眼故，明四趣眼不及人天，故為所破。此亦一往，亦有龍鬼，過人肉眼，終是惡業，從道已判。」又云：「以天眼法在色界故，破欲方有四禪天眼。聲聞是慧眼（我從昔來所得慧眼），菩薩是法眼，如來是佛眼。」《淨名記》「問：『前三眼，兩教二乘，亦能得之。法眼，三教菩薩，亦能得之。如何五眼，併奪云無？』答：『隨教依理，其相天殊。若云諸佛菩薩有者，即是帶理之四眼也。地住分得，佛方究竟，故云肉眼一時遍見十方，天眼不以二相而見。慧眼乃云第一淨故，法眼佛眼元來永殊。是則五眼，具足在佛。二乘與人，既並無眼，如生盲者。』問：『佛之肉眼，與人肉眼，同異云何？』答：『凡夫惡業障故如盲，佛果功德熏故清淨。故《大般若》云：「佛肉眼能見人中無數世界，不唯障內。故知凡夫肉眼，但見障內，義當盲矣。」』」問：「肉眼障礙，云何遍見？」答：「《大論》云：『報生天眼，在肉眼中。天眼開闢，肉眼見色，故見大千。』又云：『天眼有二種：一果報得，二修禪得。果報得者，常與肉眼合用，唯夜闇天眼獨用。』」問：「佛具肉眼，與於佛眼，同異云何？」答：「《淨名記》云：『諸佛如來，法身菩薩，約體用分，五相不同。且如肉眼見於麁色，於麁色處見於中道。從麁色邊，名為肉眼；約見中道，即名佛眼。』」問：「佛之天眼，與於佛眼，同異云何？」答：「《淨名疏》云：『今取證理，見十方土及十法界麁細之色，名佛天眼。圓見三諦無二，名為佛眼。』」二約用釋，如《淨名疏》云：「但眼是總名，從用分別，則有五種：一、肉眼，見麁事色；二、天眼，見因果細色；三、慧眼，見麁細色心偏真之理；四、法眼，見色心麁細因緣假名俗諦諸法；五、佛眼，見中道圓真佛性之理，又能雙照麁細因緣事理。」問：「見中道真，名佛眼者，未審菩薩分證，與佛究竟，同異云何？」答：「如《發軫》云：『分證與究竟五眼，但有明昧之殊。』」三約諦釋，如《淨名疏》云：「圓觀三諦，觀俗境，破諸惡業，名淨肉眼。觀俗細境，破諸亂心，名淨天眼。若觀真諦，破界內惑，名淨慧眼。觀內外俗，破塵沙無知，名淨法眼。觀中雙照，圓除無明，是淨佛眼。」是則肉、天二眼，乃因緣所生之法；後三，即三觀所照之諦焉。四約教釋，如《淨名疏》云：「約教則有四佛五眼不同。」《金剛般若》「佛問須菩提：『如來有肉眼不（云云）？』」準此，五眼皆通四教。若別釋者，《淨名記》云：「若以偏圓相待，總而明之，唯圓佛眼；別教法眼；通菩薩慧眼；藏菩薩肉、天二眼。」又《淨名疏》云：「若諸凡夫，肉眼天眼，見麁細相。聲聞但有三眼：肉眼、天眼，所見同前；慧眼見真諦相，即是見二諦相。三藏菩薩，既未斷惑，不見真諦相，但有肉眼、天眼見世諦麁相。通教菩薩，亦但三眼，唯見二諦幻化之相。別教菩薩，得四眼。三眼如前，別得法眼，見界內外恒沙佛法，無量四諦之理，並是見相見也。若圓教菩薩，住十信位，雖有肉眼，名為佛眼，相似圓見法界，相惑未除，猶名見相見也。若入初住，發真無漏，即五眼圓開，此皆通辨。」次別明者，《淨名疏》引《首楞嚴》云：「何那律言：『我初出家，常樂睡眠，如來訶我為畜生類。我聞佛訶，啼泣自責，七日不眠，失其雙目，白佛具說。佛言：「眠是眼食，如人七日不食，則便失命，七日不寢，眼命即斷，難可治之。當修天眼，用見世事。」因是修禪，得四大淨色，半頭而見。』謂之半頭者，昔神悟云：『齊眉上半，如瑠璃明徹。』此違《楞嚴》，明前不明後。南屏云：『前之半頭，見大千界，但見於前，不見于後。』今謂此解，違《淨名疏》云：『那律修禪，得四大清淨造色，半頭天眼，從頭上半，皆得見色。觀三千大千世界，如庵摩勒果，若三藏佛，得全頭天眼，一頭皆發淨色，徹見無礙。』」今觀兩說猶鷸蚌之相搤。今乘其弊，以會通之。《淨名》廣疏以從上為半者，乃示天眼之體也。以報得天眼，在肉眼中；修得天眼，在肉眼外。既在眼外，則發半頭之色。雖半頭淨，及其視物，但見前矣。所以《楞嚴》約用說焉。然其聲聞所發天眼半頭，與佛全頭，優劣碩異。又佛乃隨所入定，欲見能見；聲聞須入所得之定，方覩境矣。又佛則能見一切佛土，那律但見大千。《淨名疏》云：「二乘雖有天眼，作意欲見千界乃至大千。諸佛菩薩有真天眼，不以二相見諸佛土。」天台云：中道真天眼，非二諦之相。而能遍照四土，三種生死，死此生彼，依正並現。王三昧中，是真天眼。問：「那律既見於前，云何倩人穿針？」答：「入定則見，出定不知。肇云：『二乘在定則見，出定不見。』荊溪《記》云：『若約那律失眼，出觀但同世人壞根者不見。』」問：「藏、通二教，既不談中，以何為佛眼？」答：「別行《玄記》云：『故今正使，及二習氣，俱時而盡，故能二諦皆究竟也。方異三乘弟子，獨彰佛眼佛智。』」復次那律天眼，與大梵王天眼雖同，覈有四異：一、報修異，梵王報得，在肉眼中；那律修得，居肉眼外。二、總別異。淨名疏云：又梵王是總相見，見不分明；那律是別相見，見則了了。乃至諸阿羅漢因淨禪得者，皆別相見。三、自他異。梵王報得，於自住處則見，餘方不見。那律以修根本，得五種四禪，八色清淨，發真天眼，隨所至處，皆見三千。四、通明異，梵王天眼，是通非明；羅漢天眼，是通是明。又《淨名疏》「問：『梵王天眼，見大千界，與《法華》肉眼何異？』答：『《大論》明報生天眼，在肉眼中。天眼開闢，（見廣由天）肉眼見色，故見大千。《大品》明菩薩肉眼，見百由旬，乃至大千。過此則用天眼。以肉眼與風相違，故不說見他土。若《法華經》力，肉眼能見大千一切法者。三藏二乘，天眼、慧眼，所見事理，尚不能及，何況梵王而可比也。故《大經》云：「學大乘者，雖有肉眼，名為佛眼。二乘之人，雖有慧眼，名為肉眼。」以其慧眼，見真斷惑，與圓教肉眼，有齊有劣故。圓教肉眼名佛眼者，以雖具煩惱之性，能知如來祕密之藏。』」

【Cakṣu】 "Cak" has the meaning of "going;" "ṣu" has the meaning of "exhausting." It means being able to move toward an object and completely exhaust the seeing of all forms, hence it is called "going and exhausting." Thus the Yogācāra[-bhūmi] says: "Repeatedly observing various forms, observing and then relinquishing them, is therefore called 'the eye'; it has the meaning of illuminating." The Śūraṅgama says: "The eye is like a cluster of grapes." Or it is said: "The eye is like a clear autumn pool." There are five kinds of eyes: first, the flesh eye; second, the divine eye; third, the wisdom eye; fourth, the Dharma eye; fifth, the Buddha eye. Here we first explain them generally, and then clarify them individually. Regarding the general explanation first: The Larger Prajñāpāramitā Sūtra says: "When a bodhisattva practices the perfection of wisdom, they purify the five eyes. Purifying the flesh eye, they see a great trichiliocosm; purifying the divine eye, they see sentient beings dying here and being reborn there throughout the Buddha-realms of the ten directions, as numerous as the sands of the Ganges. The bodhisattva of the wisdom eye does not make this thought: 'Are these phenomena conditioned or unconditioned, worldly or transworldly, with outflows or without outflows?' This bodhisattva of the wisdom eye has no phenomenon they do not see, no phenomenon they do not know, no phenomenon they do not cognize—this is the bodhisattva purified in the wisdom eye. With the Dharma eye, they know: this person enters the practice following faith; this person follows the Dharma; this person practices signlessness; this person practices the gate of liberation of emptiness; this person practices the gate of liberation of signlessness; this person practices the gate of liberation of aimlessness—and attains the five eyes. Because they attain the five eyes, they attain the uninterrupted samādhi. Because they attain the uninterrupted samādhi, they attain the wisdom of liberation (and so on). Up to: knowing whether this bodhisattva is able to sit in the place of enlightenment or unable to sit in the place of enlightenment; knowing whether this bodhisattva encounters Māra or is without Māra—this is the bodhisattva's purification of the Dharma eye. (Maudgalyāyana said to Māra: 'With the eye of the Way I observe within, and with the divine eye I behold the outside; inside and outside are pure, surpassing heavenly lapis lazuli.') When a bodhisattva enters the vajra-like samādhi, breaking through all afflictive residual impressions, they immediately attain the unobstructed liberation of all Buddhas and immediately give birth to the Buddha eye. That is to say, all-knowledge of the aspects, the ten powers, the four fearlessnesses, the four unhindered knowledges, up to great kindness, great compassion, and other such virtues—this is called the Buddha eye." The Mahāprajñāpāramitā-śāstra explains: "The flesh eye sees the near and does not see the far; it sees the front and does not see the back; it sees the outside and does not see the inside; it sees the day and does not see the night; it sees above and does not see below. Because of these hindrances, one seeks the divine eye. Having attained this divine eye, one sees near and far alike; front and back, inside and outside, day and night, above and below are all unobstructed—this is the seeing of the divine eye. It sees things of conventional names produced by the union of causes and conditions; it does not see the true nature of reality. That is to say, emptiness, signlessness, aimlessness, non-arising, non-perishing—as in the beginning, so also in the middle and the end. In order to see the true nature of reality, one seeks the wisdom eye. Having attained the wisdom eye, one does not see sentient beings; it utterly eliminates the marks of oneness and difference, relinquishes and separates from all attachments, does not accept any phenomena, and wisdom internally ceases of itself—this is called the wisdom eye. However, the wisdom eye cannot deliver sentient beings. Why is that? Because it is free from discrimination. For this reason, the Dharma eye arises. The Dharma eye enables the practitioner to practice this Dharma, attain this Path, and know the individual expedient gates of all sentient beings to lead them to attain verification of the Path. The Dharma eye cannot fully know the expedient paths for delivering sentient beings; for this reason, one seeks the Buddha eye. The Buddha eye knows nothing not; however dense the covering obstacles, there is nothing it does not see and know. What is extremely distant to other people is nearest to the Buddha; what is obscure and dark to others is clear and bright to the Buddha; what is doubtful to others is certain to the Buddha; what is subtle to others is coarse to the Buddha; what is extremely profound to others is very shallow to the Buddha. With this Buddha eye, there is nothing it does not hear, nothing it does not see, nothing it does not know, nothing that presents a difficulty, and nothing that requires thinking. Among all phenomena, the Buddha eye constantly illuminates." Regarding these five eyes, four aspects should be established to distinguish their characteristics. First, distinguishing them according to persons. The Jingming ji says: "Because it intends to point out that among humans there is the flesh eye, it clarifies that the eyes of the four realms do not equal those of humans and devas, and are thus refuted. This is also a preliminary general view; there are also nāgas and ghosts whose sight surpasses the flesh eye of humans, but this is ultimately due to evil karma, which has already been judged according to the Way." It also says: "Because the phenomena of the divine eye reside in the form realm, only upon breaking free from desire are there the divine eyes of the four dhyānas. Śrāvakas have the wisdom eye ('the wisdom eye I have attained since former times'); bodhisattvas have the Dharma eye; Tathāgatas have the Buddha eye." The Jingming ji asks: "'The first three eyes can also be attained by the two vehicles of the two teachings. The Dharma eye can also be attained by bodhisattvas of the three teachings. Why are all five eyes stripped away and declared to be absent?' Answer: 'Depending on the teaching and based on the principle, their characteristics are as far apart as heaven and earth. If it is said that the Buddhas and bodhisattvas possess them, these are the four eyes integrated with principle. Partially attained at the stages and abodes, only a Buddha realizes them fully; therefore it is said that the flesh eye at once universally sees the ten directions, and the divine eye does not see by means of dual characteristics. The wisdom eye is said to be supremely pure, and the Dharma eye and Buddha eye have always been eternally distinct. Thus, the five eyes are fully present in the Buddha. Since the two vehicles and humans are both without these eyes, they are like those born blind.' Question: 'What is the similarity and difference between the Buddha's flesh eye and the human flesh eye?' Answer: 'Ordinary beings, due to the hindrance of evil karma, are like the blind; the Buddha's fruition of virtues perfumes it, hence it is pure. Therefore the Mahāprajñāpāramitā Sūtra says: "The Buddha's flesh eye can see countless worlds among humans, not merely within obstacles. Therefore we know that the flesh eye of ordinary beings only sees within obstacles, which is functionally equivalent to blindness."'" Question: "If the flesh eye is obstructed, how can it see everywhere?" Answer: "The Mahāprajñāpāramitā-śāstra says: 'The retributively born divine eye resides within the flesh eye. When the divine eye opens up, the flesh eye sees forms, and therefore sees a great chiliocosm.' It also says: 'There are two kinds of divine eyes: first, that attained through karmic retribution; second, that attained through cultivating meditation. That attained through retribution is constantly used in conjunction with the flesh eye; only in the darkness of night is the divine eye used alone.'" Question: "When the Buddha possesses the flesh eye, how does it compare with the Buddha eye in similarity and difference?" Answer: "The Jingming ji says: 'For the Buddhas, Tathāgatas, and dharmakāya bodhisattvas, when distinguished according to essence and function, the five characteristics differ. Take, for instance, when the flesh eye sees coarse form: at the very locus of coarse form, it sees the Middle Way. From the aspect of coarse form, it is called the flesh eye; in terms of seeing the Middle Way, it is called the Buddha eye.'" Question: "What is the similarity and difference between the Buddha's divine eye and the Buddha eye?" Answer: "The Jingming shu says: 'Now, taking the realization of principle: seeing coarse and subtle forms in the lands of the ten directions and the ten dharma realms is called the Buddha's divine eye. Perfectly seeing the three truths without duality is called the Buddha eye.'" Second, explaining them according to function: as the Jingming shu says: "'Eye' is merely a general name; when distinguished according to function, there are five kinds: 1. The flesh eye, which sees the coarse matter of phenomena; 2. The divine eye, which sees the subtle matter of causes and effects; 3. The wisdom eye, which sees the biased principle of true emptiness in coarse and subtle matter and mind; 4. The Dharma eye, which sees all phenomena of conventional truth—the provisional names of coarse and subtle causes and conditions of matter and mind; 5. The Buddha eye, which sees the principle of the perfectly true Buddha-nature of the Middle Way, and can also simultaneously illuminate both phenomenal events and principle, causes and conditions, coarse and subtle." Question: "If seeing the truth of the Middle Way is called the Buddha eye, we do not know how a bodhisattva's partial verification compares with a Buddha's ultimate realization in terms of similarity and difference?" Answer: "As the Fazhen says: 'Between partial verification and the ultimate five eyes, there is only a difference of brightness and dimness.'" Third, explaining them according to the truths: as the Jingming shu says: "Perfectly contemplating the three truths: contemplating conventional objects to shatter evil karma is called the pure flesh eye. Contemplating subtle conventional objects to shatter scattered mind is called the pure divine eye. Contemplating the true truth to shatter delusions within the three realms is called the pure wisdom eye. Contemplating internal and external conventional phenomena to shatter the ignorance vast as dust and sand is called the pure Dharma eye. Contemplating the Middle Way with dual illumination, perfectly removing fundamental ignorance, is the pure Buddha eye." Thus, the two eyes of flesh and deva are phenomena born of causes and conditions; the latter three are the truths illuminated by the three contemplations. Fourth, explaining them according to the teachings: as the Jingming shu says: "According to the teachings, there are differences regarding the five eyes of the four Buddhas." In the Diamond Prajñāpāramitā, "The Buddha asked Subhūti: 'Does the Tathāgata possess the flesh eye?' (and so on)." According to this, all five eyes apply to all four teachings. If distinguishing them separately, the Jingming ji says: "If distinguished generally in terms of the relative opposition between the biased and the perfect: only the Perfect Teaching has the Buddha eye; the Separate Teaching has the Dharma eye; the Shared bodhisattva has the wisdom eye; the Pitaka bodhisattva has the two eyes of flesh and deva." Furthermore, the Jingming shu says: "For ordinary beings, the flesh eye and divine eye see coarse and subtle marks. Śrāvakas have only three eyes: the flesh eye and divine eye see the same as before; the wisdom eye sees the marks of the true truth, which is seeing the marks of the two truths. Since the bodhisattva of the Tripiṭaka teaching has not yet severed delusions and does not see the marks of the true truth, they have only the flesh eye and divine eye seeing the coarse marks of conventional truth. The bodhisattva of the Shared Teaching also has only three eyes, seeing merely the illusory marks of the two truths. The bodhisattva of the Separate Teaching attains four eyes: the three eyes as before, and separately attains the Dharma eye, seeing the Buddha-dharmas as numerous as the sands of the Ganges within and outside the realms, and the principles of the immeasurable four truths—all of which are seeing via characteristics. As for the bodhisattva of the Perfect Teaching residing in the stage of the ten faiths, although having a flesh eye, it is called the Buddha eye; they have a semblance of perfect sight of the dharma realm, but because delusions of marks are not yet eliminated, it is still called seeing via characteristics. If they enter the first abode and bring forth true non-outflow wisdom, the five eyes open up completely. These are all general explanations." Next, clarifying them individually: the Jingming shu cites the Śūraṅgama, saying: "Aniruddha said: 'When I first left home, I was constantly fond of sleeping, and the Tathāgata scolded me as being of the animal kind. Hearing the Buddha's scolding, I wept in self-reproach, did not sleep for seven days, and lost both my eyes. I reported this in full to the Buddha. The Buddha said: "Sleep is food for the eyes. Just as a person goes without food for seven days and then loses his life, so if one does not sleep for seven days, the life of the eyes is severed, and it is difficult to cure. You should cultivate the divine eye to use it to see worldly affairs." Because of this I cultivated meditation, attained the pure physical forms of the four great elements, and saw with half my head.' Regarding what is called 'half the head', former master Shenwu said: 'From the level of the eyebrows upward, it is clear and penetrating like lapis lazuli.' This contradicts the Śūraṅgama, which states that it illuminates the front but not the back. Nanping said: 'With the front half of the head, one sees the great trichiliocosm, seeing only the front and not seeing the back.' We now say that this explanation contradicts what the Jingming shu says: 'Aniruddha cultivated meditation and attained derived forms purified of the four great elements, the divine eye of half the head; from the upper half of the head, he could see forms throughout. He observed a great trichiliocosm like an āmalaka fruit. If it is a Buddha of the Tripiṭaka teaching, he attains the divine eye of the entire head: the entire single head produces pure form, penetratingly seeing without obstruction.'" Examining both explanations now, they are like the snipe and the clam grasping each other. Now taking advantage of their flaws to reconcile them: when the Guangshu on the Vimalakīrti takes 'from the upper part' as 'half', it indicates the essence of the divine eye. This is because the retributively attained divine eye is inside the flesh eye, whereas the cultivated divine eye is outside the flesh eye. Since it is outside the eye, it produces the physical form of half the head. Although half the head is pure, when it comes to viewing objects, it only sees the front. Therefore the Śūraṅgama speaks according to its function. However, the divine eye of half the head manifested by a śrāvaka and the full head of a Buddha are vastly different in superiority and inferiority. Furthermore, a Buddha can see whatever he wishes according to whatever concentration he enters; a śrāvaka must enter the specific concentration he has attained before beholding the objective realm. Moreover, a Buddha can see all Buddha-lands, whereas Aniruddha sees only a great trichiliocosm. The Jingming shu says: "Although the two vehicles have the divine eye, they must make a conscious effort if they wish to see a thousand realms or a great trichiliocosm. The Buddhas and bodhisattvas have the true divine eye; they do not see the Buddha-lands by means of dual characteristics." Tiantai says: The true divine eye of the Middle Way is not the mark of the two truths, yet it can universally illuminate the four lands and the three kinds of samsāra—dying here and being reborn there—with both receptacle and sentient realms manifesting simultaneously. Amid the King of Samādhis, this is the true divine eye. Question: "Since Aniruddha saw in front, why did he ask someone to thread a needle for him?" Answer: "When entering concentration he saw, but when emerging from concentration he did not know. Sengzhao said: 'The two vehicles see while in concentration, and do not see when emerging from concentration.' Jingxi's Ji says: 'If regarding Aniruddha's loss of physical sight: when emerging from contemplation, he was just like worldly people with ruined sense-faculties, who do not see.'" Question: "Since the Tripiṭaka and Shared teachings do not speak of the Middle Way, what do they consider to be the Buddha eye?" Answer: "The separate Biexing xuanji says: 'Therefore, now the principal afflictions and both kinds of habitual propensities are exhausted simultaneously; hence, both truths are realized completely. Only then is it distinguished from the disciples of the three vehicles, uniquely displaying the Buddha eye and Buddha wisdom.'" Furthermore, although Aniruddha's divine eye is similar to the divine eye of the Great Brahmā King, upon examination there are four differences: 1. Difference between retribution and cultivation: the Brahmā King's is retributively attained and resides within the flesh eye; Aniruddha's is attained through cultivation and resides outside the flesh eye. 2. Difference between general and specific: the Jingming shu says: moreover, the Brahmā King sees general characteristics, and the sight is not distinct; Aniruddha sees specific characteristics, and his seeing is clear and distinct. Up to: all arhats who attain it through pure meditation see specific characteristics. 3. Difference between self and other: the Brahmā King's is retributively attained; he sees in his own dwelling place, but does not see in other regions. Aniruddha, having cultivated the fundamental [dhyānas], attained the five kinds of four dhyānas and eight pure forms, giving rise to the true divine eye; wherever he reaches, he sees the three thousand [worlds]. 4. Difference between supernormal power and luminous clarity: the Brahmā King's divine eye is a supernormal power but not a luminous clarity; the arhat's divine eye is both a supernormal power and a luminous clarity. Furthermore, the Jingming shu asks: "'The Brahmā King's divine eye sees a great trichiliocosm; how does it differ from the flesh eye in the Lotus Sūtra?' Answer: 'The Mahāprajñāpāramitā-śāstra clarifies that the retributively born divine eye resides within the flesh eye. When the divine eye opens up, (the broadness of sight being due to the deva) the flesh eye sees forms, and therefore sees a great chiliocosm. The Larger Prajñāpāramitā Sūtra explains that the bodhisattva's flesh eye sees a hundred yojanas, up to a great chiliocosm. Beyond this, one uses the divine eye. Because the flesh eye is obstructed by wind, it is not said to see other lands. If through the power of the Lotus Sūtra the flesh eye can see all phenomena of the great chiliocosm, then the phenomenal events and principles seen by the divine eye and wisdom eye of the two vehicles in the Tripiṭaka teaching cannot even match it, let alone how it could be compared to the Brahmā King! Therefore the Mahāparinirvāṇa Sūtra says: "Those who learn the Mahāyāna, though possessing a flesh eye, have it called the Buddha eye. Those of the two vehicles, though possessing a wisdom eye, have it called a flesh eye." Because their wisdom eye, seeing truth and severing delusions, has points of parity and points of inferiority compared to the flesh eye of the Perfect Teaching. That the flesh eye of the Perfect Teaching is called the Buddha eye is because, although possessing the nature of afflictions, it can know the Tathāgata's secret treasury.'"