金剛般若經旨贊 2.131

2.131

經。須菩提至有肉眼不　贊曰。次下第二無上見智淨具足。顯第十四佛無能見令稱實求具足知見。前令求佛依報淨土。土體通情與非情。即是菩薩所用所化七珍為實。是所受用。其中眾生是所化利。若無知見誰受化耶。是故云由見淨五修智淨六通及所依福。方能了達色非色等而為受用。亦知眾生心行差別而為濟利。亦能無盡令他愛樂常寧化導。而諸菩薩志樂求佛無上見智。聞前所說不見諸法名為諸佛。遂疑如來恐無見智。今說佛有見智具足下彼疑心今欣求趣。無著約有所求之果若見智得具足。天親約顯疑今求名說佛無能見疑。文下為三。初明見淨具足。次明智淨具足。後顯福德具足。鑒照名見。既顯名智。可愛名福。離障圓明名淨具足。見淨五眼即下為五。一一又二。初問後答。此初也。問肉眼破膚四塵名之為肉清淨五報依照名眼。若諸願共未得通者。除轉輪王。唯見近處欲相無明障內之色離業報障方能成就。若諸菩薩自為導此身心故。見眾生者。生怜愍故。初修成之。然隨大小見百由旬乃至三千大千世界。由有障故不見他方。若在佛身色即是智理即是事。一即一切。見因法界無障礙故。以是清淨無漏色報利他善報之所見障肉邊亦名肉眼。今欲顯佛具此見淨故。問善現如來有不。

Sūtra: “Subhūti, […] does [the Tathāgata] possess the fleshly eye?” / Commentary: Next is the second section below, complete endowment with the purity of unsurpassed seeing and wisdom. It resolves the fourteenth doubt, that the Buddha has nothing he can see, leading one to seek complete endowment with knowledge and vision in accordance with reality. Previously, [the sūtra] directed one to seek the Buddha's dependent recompense, the pure land. The essence of the land extends to both sentient and insentient things; it consists of the seven precious substances used and transformed by the bodhisattva as real [substance], which are what is enjoyed. The sentient beings within it are those to be transformed and benefited. If one had no knowledge or vision, who would receive transformation? Therefore it is said that only by the purity of seeing—the five eyes—and the purity of wisdom—the six supernormal knowledges—as well as the merit upon which they depend, can one thoroughly penetrate material and immaterial forms and so forth to make use of them, know the diverse mental activities of sentient beings so as to aid and benefit them, and inexhaustibly inspire fondness in others to constantly guide them in peace. Yet the bodhisattvas, in their aspiration to seek the Buddha's unsurpassed seeing and wisdom, heard the earlier teaching that not seeing any phenomena is named "the Buddhas," and then suspected that the Tathāgata might lack seeing and wisdom. Now it is explained that the Buddha possesses complete seeing and wisdom to remove their doubt and lead them to joyfully seek and advance toward it. Asaṅga explains it in terms of the fruit that is sought, whereby seeing and wisdom become complete; Vasubandhu explains it in terms of revealing their doubt and leading them to seek, calling it the doubt that the Buddha has nothing he can see. The text below comprises three parts: first, clarifying complete endowment with the purity of seeing; next, clarifying complete endowment with the purity of wisdom; and finally, revealing complete endowment with merit. Discerning illumination is called "seeing"; once manifest, it is called "wisdom"; the lovable is called "merit." Being free from obstructions and completely luminous is called "purity and complete endowment." Purity of seeing refers to the five eyes, which are treated below in five parts. Each has two aspects: first the question, then the answer. This is the first. Question: The fleshly eye—skin and the four dusts are called "flesh"; the pure five recompenses that illuminate according to [conditions] are called the "eye." For all those bound by vows who have not yet attained supernormal knowledges—excepting a wheel-turning king—they see only nearby colors within the obstructions of desire's characteristics and ignorance; only by leaving behind the obstruction of karmic recompense can it be perfected. If bodhisattvas, in order to guide this body and mind themselves, see sentient beings and give rise to pity, they first cultivate and accomplish it. However, according to its scope, it sees from a hundred yojanas up to a great trichiliocosm. Because there are obstructions, it cannot see other worlds. When in the Buddha's body, form is wisdom and principle is phenomena; the one is the all. Seeing is unobstructed because it is based on the dharmadhātu. Because this is the pure, uncontaminated material recompense and the seeing of the good recompense that benefits others, on the side of obstructed flesh it is also called the "fleshly eye." Now, wishing to show that the Buddha is endowed with this purity of seeing, [the Lord] asks Subhūti whether the Tathāgata possesses it or not.