金剛般若經旨贊 2.131

2.131

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.