金剛般若經旨贊 2.133

2.133

Sūtra: “Subhūti, […] does [the Tathāgata] possess the divine eye?” / Commentary: This asks about the divine eye. First, meditative absorption is designated as "divine"; illuminating because of the divine is therefore called the "divine eye." This divine eye is acquired both through karmic recompense and through cultivation. If, in accordance with meditative absorption, one induces the purest form exhausted in the form realm, it is called "acquired through cultivation." If one is born in the heavens and it is a pure material recompense produced by karmic causes, it is called "acquired through recompense." When these two divine eyes are able to subtly perceive, with respect to external forms whose dusts are close, there is a difference. If attained through vows, one sees the four continents; arhats and pratyekabuddhas, according to small or great, progressively see the forms of small, middling, and great trichiliocosms. Bodhisattvas cultivate the divine eye according to the treatises in order to be free from the faults of the earlier fleshly eye and wishing to know the six destinies. The smallest sees a hundred yojanas, up to the greatest which sees the worlds of the ten directions—forms not seen by the devas or the two vehicles—as well as seeing the defiled and pure causes and fruits of the three times. When in the Buddha's body, it is the true divine eye because it sees everything without dual characteristics. 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.