但有名字

1.No. 221 放光般若經，西晉于闐國三藏無羅叉奉詔譯

2.No. 222 光讚經，西晉三藏竺法護譯

3.No. 223摩訶般若波羅蜜經，後秦龜茲國三藏鳩摩羅什譯

4.No. 220大般若經第二會，三藏法師玄奘奉詔譯

5.Pañcaviṃśatisāhasrikā Prajñāpāramitā, 1-8 http://gretil.sub.uni-goettingen.de/gretil/corpustei/transformations/html/sa_paJcaviMzatisAhasrikA-prajJApAramitA1-8.htm

6. "THE LARGE SUTRA ON PERFECT WISDOM” by E. Conze

7.大品般若經漢英對比 https://mahaprajnaxfre.blogspot.com/

1.

atha khalv āyuṣmān subhūtir bhagavantam etad avocat: bodhisattva iti bhagavann ucyate, katamasyaitad bhagavan dharmasyādhivacanaṃ yad uta bodhisattva iti? nāhaṃ bhagavan dharmaṃ samanupaśyāmi yad uta bodhisattva iti, so 'haṃ bhagavan bodhisattvam asamanupaśyan prajñāpāramitām apy anupalabhamānaḥ katamaṃ bodhisattvaṃ katamasyāṃ prajñāpāramitāyāṃ vadiṣyāmi? bhagavān āha: nāmamātram idaṃ subhūte yad uta prajñāpāramitā iti bodhisattva iti ca, tad api ca bodhisattvanāma nādhyātmaṃ na bahirdhā nobhayam antareṇopalabhyate, tadyathāpi nāma subhūte sattvaḥ sattva iti cocyate, na ca kācit sattvopalabdhiḥ, yac ca tannāma tat prajñaptimātraṃ prajñaptidharmaḥ prajñaptisat. iti duḥkhe dharmajñānakṣāntiḥ
221：11)於是舍利弗、須菩提共白佛言：唯，世尊！言菩薩菩薩者，何所法中有言菩薩乎？我等初不見法有菩薩者，我初不見菩薩，亦不見菩薩字，亦不見般若波羅蜜，當為何所菩薩而說般若波羅蜜？2)佛告須菩提：般若波羅蜜、菩薩及字，亦不在內、亦不在外、亦不在兩間中止。	222：1)時須菩提白世尊曰：所謂菩薩者，天中天！何謂菩薩？於此法中，何因有菩薩之言？我亦不見菩薩之法，何謂菩薩？唯，天中天！我永不見般若波羅蜜及於菩薩，當云何說菩薩摩訶薩般若波羅蜜？當以何誼為諸菩薩講般若波羅蜜而開導乎？2)佛告賢者須菩提：所謂般若波羅蜜及菩薩者，但假號耳，其名無名，其名不在於內、不在於外、不處兩間。	223：1)爾時慧命須菩提白佛言：世尊所說菩薩菩薩字，何等法名菩薩？世尊！我等不見是法名菩薩，云何教菩薩般若波羅蜜？2)佛告須菩提：般若波羅蜜亦但有名字，名為般若波羅蜜。菩薩菩薩字亦但有名字，是名字不在內、不在外、不在中間。
220：1)爾時，尊者善現白佛言：世尊！如佛所說諸菩薩摩訶薩，此中何法名為菩薩摩訶薩？世尊！我都不見有一法可名菩薩摩訶薩，亦都不見有一法可名般若波羅蜜多，如是二名我亦不見。云何令我為諸菩薩摩訶薩眾，宣說般若波羅蜜多相應之法，教誡教授諸菩薩摩訶薩，令於般若波羅蜜多皆得成辦？2)佛告善現：菩薩摩訶薩唯有名，般若波羅蜜多唯有名，如是二名亦唯有名。善現！此之三名不生不滅唯假施設，不在內不在外不在兩間，不可得故。

(2. The Bodhisattva, a mere word, inaccessible as dharma.)

I 2,9,1. ACCEPTANCE OF COGNITION OF DHARMA IN SUFFERING.

Subhuti : One speaks, O Lord, of “Bodhisattva”. What dharma does this word “Bodhisattva” denote? I do not see that dharma “Bodhisattva”. Since I do not see a Bodhisattva and fail to apprehend a Perfection of Wisdom, which Bodhisattva shall I instruct in which perfection of wisdom?*

The Lord : “Perfect Wisdom” and “Bodhisattva”, mere words are these. And the reality which corresponds to the word “Bodhisattva” cannot be apprehended, either inwardly, or outwardly, or between the two.

Just as one speaks of a “being” although no being can be apprehended in actual reality; and that word “being” is a mere concept, a conceptual dharma and has the status of a concept.

2.

tasyāś ca dharmaprajñapter notpādo na nirodho 'nyatra nāmasaṃketamātreṇa vyavahriyate, evam ātmasattvajīvapoṣapuruṣapudgalamanujamānavakārakavedakajānakapaśyakāḥ sarva ete prajñaptidharmāḥ sarva ete anutpādā anirodhā yāvad eva nāmamātreṇa vyavahriyante. evam eva subhūte yā ca prajñāpāramitā, yaś ca bodhisattvo mahāsattvo, yac ca bodhisattvanāma sarva ete prajñaptidharmāḥ, sarva ete anutpādā anirodhā yāvad eva nāmamātreṇa vyavahriyate.
221：1)佛告須菩提：譬如字眾生為眾生，言我人、言生，是男是士是夫、是作是知是覺。佛告須菩提：設是名法但著名字，亦不生、亦不滅，從久遠以來但共傳字耳。2)佛語須菩提：所謂般若波羅蜜，所謂菩薩及菩薩字，但著字法，從久遠以來但行其字，亦不生、亦不滅。	222：1)譬如，須菩提！所見人者，但假託號，彼亦無名。其法不起不滅，因緣和合隨俗所名。但音聲言及我、人、壽命。蚑行喘息、蜎飛蠕動眾生之類，所作所造、所興勸助、所見所覩、所知所觀，一切皆為假號之法，一切不起不滅；諸天人民所可言誨亦復如是。2)如此，須菩提！計般若波羅蜜及菩薩名，悉為假號，皆不起不滅。至于天中天所可言名，等無有異。	223：1)須菩提！譬如說我名和合故有，是我名不生不滅，但以世間名字故說。如眾生、壽者、命者、生者、養育者，眾數人作者使作者、起者使起者、受者使受者、知者見者等，和合法故有。是諸名不生不滅，但以世間名字故說。2)般若波羅蜜、菩薩菩薩字亦如是，皆和合故有，是亦不生不滅，但以世間名字故說。
220：1)善現當知！如世間我唯有假名，如是名假不生不滅，唯假施設謂之為我。如是有情、命者、生者、養者、士夫、補特伽羅、意生、儒童、作者、受者、知者、見者亦唯有假名，如是名假不生不滅，唯假施設謂為有情乃至見者。2)如是一切唯有假名，此諸假名不在內不在外不在兩間，不可得故。如是，善現！若菩薩摩訶薩、若般若波羅蜜多、若此二名皆是假法，如是假法不生不滅，唯假施設，不在內不在外不在兩間，不可得故。

I 2,9,2. COGNITION OF DHARMA IN SUFFERING.

Except in so far as it is conventionally expressed by means of a mere conventional term, there is no production or stopping of this conceptual dharma. And the same holds good of such terms as “self”, “soul”, “personality”, etc. to: “one who sees”. (P100) In the same way, that which corresponds in reality to such words as “perfect wisdom” or “Bodhisattva”, that is a mere conceptual dharma which is neither produced nor stopped, except for its conventional expression by means of a mere conventional term. Such ideas as “this is inward form, etc.” merely refer to conceptual dharmas, and of these conceptual dharmas there is no production or stopping, except in so far as they are conventionally expressed by means of mere conceptual terms.

六通

 1.No. 221 放光般若經，西晉于闐國三藏無羅叉奉詔譯

2.No. 222 光讚經，西晉三藏竺法護譯

3.No. 223摩訶般若波羅蜜經，後秦龜茲國三藏鳩摩羅什譯

4.No. 220大般若經第二會，三藏法師玄奘奉詔譯

5.Pañcaviṃśatisāhasrikā Prajñāpāramitā, 1-8 http://gretil.sub.uni-goettingen.de/gretil/corpustei/transformations/html/sa_paJcaviMzatisAhasrikA-prajJApAramitA1-8.htm

6. "THE LARGE SUTRA ON PERFECT WISDOM” by E. Conze

7.大品般若經漢英對比 https://mahaprajnaxfre.blogspot.com/

1.

atra śāriputra bodhisattvo mahāsattvaḥ prajñāpāramitāyāṃ carann abhijñāpāramitāṃ bhāvayati, so 'nekavidham ṛddhividhiṃ pratyanubhavati, pṛthivīm api kampayati, eko 'pi bhūtvā bahudhā bhavati, bahudhāpi bhūtvā eko bhavati, āvirbhāvaṃ tirobhāvam api pratyanubhavati, tiraḥkuḍyaṃ tiraḥprākāraṃ tiraḥparvatam apy asakto gacchati tadyathāpi nāmākāśe 'pi krāmati tadyathāpi nāma pakṣī śakuniḥ, pṛthivyām apy unmajjanimajjaṃ karoti tadyathāpi nāmodake, udake 'bhidyamāno gacchati tadyathāpi nāma pṛthivyām, dhūmāyaty api prajjalaty api tadyathāpi nāma mahān agniskandhaḥ, udakam api kāyāt pramuñcati tadyathāpi nāma mahāmeghaḥ, imāv api sūryācandramasāv evaṃ maharddhikau mahānubhāvau pāṇinā parāmṛśati parimārṣṭi yāvad brahmalokād api kāyaṃ vaśena vartayati, tayā ca ṛddhyā na manyate, tathā hi satām ṛddhiṃ nopalabhate yayā manyate tad api na manyate yenāpi manyate svabhāvaśūnyatām upādāya, svabhāvaviviktatām upādāya, svabhāvānupalabdhitām upādāya, sa na ṛddhicetanām apy utpādayati na ṛddhyabhinirhāracetanāṃ vā anyatra sarvajñatā manasikārāt. evaṃ hi śāriputra bodhisattvo mahāsattvaḥ prajñāpāramitāyāṃ caran ṛddhividhyabhijñāsākṣātkriyājñānam (psp1-1: 99) abhinirharati.
221：五神通品第五 1)復次，舍利弗！菩薩行般若波羅蜜，當念具足度五神通，逮諸菩薩無量神足，能動天地、變身無數更合為一，徹視無礙石壁皆過。譬如鳥飛無所觸礙，能履水蹈虛、身出水火、手捫摸日月、身至梵天。2)有是神通不自貢高，不見貢高，用本空故。誰有能起是神足者？唯有得薩云若者乃能起是耳。	222：1)佛告舍利弗：或有開士大士修於神通至度無極，無央數神通因緣之事，住於斯地，以一身之化若干形，還復為一身；於是墻壁隔礙山陵嵩高，越之無礙，如虛空中水品流行處為雲氣，譬如飛鳥遊行空中。出入于地，出無間、入無孔，譬如入水。履行水上其由如地，身出焰光猶如大火，此諸日月光明威神巍巍難及，則以手掌捫其日月而捉光明，猶得自在。身至梵天，2)不以神足而自貢高，意不慢恣亦無所念，其神足亦無所得，亦無憍逸。起亦無所想亦無念者，興自然空，自然空者則為寂寞，其自然者亦無所起。又如斯者，不發神足及神足行，唯以專思諸通慧事，是開士智度無極神足證慧神足所由。	223：1)舍利弗！有菩薩摩訶薩行般若波羅蜜時修神通波羅蜜，以是神通波羅蜜受種種如意事，能動大地，變一身為無數身、無數身還為一身，隱顯自在，山壁樹木皆過無閡如行空中，履水如地、陵虛如鳥，出沒地中如出入水，身出烟焰如大火聚，身中出水如雪山水流，日月大德威力難當而能摩捫，乃至梵天身得自在，2)亦不著是如意神通。神通事及己身皆不可得，自性空故、自性離故、自性無生故。不作是念：我得如意神通。除為薩婆若心。如是，舍利弗！菩薩摩訶薩行般若波羅蜜時得如意神通智證。
220：舍利子！復有菩薩摩訶薩修行般若波羅蜜多時，能引發六神通波羅蜜多，所謂神境智證通、天耳智證通、他心智證通、宿住隨念智證通、天眼智證通、漏盡智證通波羅蜜多。時，舍利子白佛言：世尊！云何菩薩摩訶薩修行般若波羅蜜多時所引發神境智證通？1)佛言：舍利子！有菩薩摩訶薩神境智證通，能起種種大神變事，所謂震動十方各如殑伽沙界大地等物，變一為多，變多為一，或隱或顯迅速無礙，山崖牆壁直過如空，陵虛往來猶如飛鳥，地中出沒如出沒水，水上經行如經行地，身出煙焰如燎高原，體注眾流如銷雪嶺，日月神德威勢難當，以手抆摩光明隱蔽，乃至淨居轉身自在，如斯神變其數無邊。2)舍利子！此菩薩摩訶薩雖有如是神境智用，而於其中不自高舉，不著神境智證通性，不著神境智證通事，不著能得如是神境智證通者，於著不著俱無所著。何以故？自性空故，自性離故，自性本來不可得故。舍利子！是菩薩摩訶薩不作是念：我今引發神境智通為自娛樂，唯除為得一切智智。舍利子！是名菩薩摩訶薩修行般若波羅蜜多時所引發神境智證通。

(5. The six super-knowledges.)

I 2,8. INSTRUCTIONS ABOUT THE SIX SUPER-KNOWLEDGES.

The Bodhisattva, the great being who courses in this perfection of wisdom, develops the perfection of super-knowledge. (1) He experiences psychic power in its various aspects. He shakes this very earth. Having been one, he becomes manifold; having been manifold, he becomes one. He can make himself visible or invisible. Right through a wall, a- rampart, or a hill, he glides unhindered, as though through empty space. Cross-legged he floats along, like a bird on the wing. He plunges into the earth and shoots up again, as if in water. He walks on water275 without sinking into it, as if on solid ground. With his body he emits smoke and flames of fire, like a great mass of fire, and at the same time releases streams of cold water, like a great rain-cloud. (P84) Even the sun and the moon, powerful and mighty though they be, he touches and strokes with his hands. Even as far as the Brahma world he has power over his body. –

But he does not fancy himself for that psychic power. For he does not get at that psychic power, which would allow him to mind (it) – on account of the emptiness, the isolated ness, the in-apprehensibility of its own-being. He does not, apart from his attention to the state of all-knowledge, produce a will for psychic power, nor a will for calling forth psychic power. It is thus that a Bodhisattva who courses in perfect wisdom calls forth the cognition of the realisation of the super-knowledge of psychic power.

2.

sa divyena śrotradhātunā viśuddhenātikrāntamānuṣyakeṇa śabdān śṛṇoti divyān mānuṣyakāṃś ca, na ca tena divyena śrotreṇa manyate, ahaṃ śabdān śṛṇomi, tathā hi sa tarn api śabdaṃ nopalabhate svabhāvaśūnyatām upādāya svabhāvaviviktatām upādāya svabhāvānupalabdhitām upādāya, sa na divyaśrotracetanām apy utpādayati, na divyaśrotrābhinirhāracetanāṃ vānyatra sarvākārajñatāmanaskārāt. evaṃ hi śāriputra bodhisattvo mahāsattvaḥ prajñāpāramitāyāṃ caran divyaśrotrābhijñāsākṣātkriyājñānam abhinirharati.
221：舍利弗！菩薩學般若波羅蜜者，為已得神足之證，耳所徹聽為過諸天人耳。雖得徹聽亦不貢高，於有無之中了無所得，於有空、無空無所生。	222：佛告舍利弗：其開士大士淨於天耳越天人耳，得聞一一音、諸天人聲，亦不想念天耳之種，不作是念：我聞其聲。亦無所得。自然之空自然寂寞，其自然者，則無所起亦無所得亦無所念，亦不自念：我得天耳。唯以志於諸通事。開士大士是為行智慧度無極天耳證慧神通之行。	223：是菩薩以天耳淨過於人耳，聞二種聲：天聲、人聲，亦不著是天耳神通。天耳與聲及己身皆不可得，自性空故、自性離故、自性無生故。不作是念：我有是天耳。除為薩婆若心。如是，舍利弗！菩薩摩訶薩行般若波羅蜜時得天耳神通智證。
220：時，舍利子復白佛言：世尊！云何菩薩摩訶薩修行般若波羅蜜多時所引發天耳智證通？佛言：舍利子！有菩薩摩訶薩天耳智證通，最勝清淨過人天耳，能如實聞十方各如殑伽沙界情、非情類種種音聲。所謂遍聞一切地獄聲、傍生聲、鬼界聲、人聲、天聲、聲聞聲、獨覺聲、菩薩聲、諸佛聲、訶毀生死聲、讚歎涅槃聲、棄背有為聲、趣向菩提聲、厭惡有漏聲、欣樂無漏聲、稱揚三寶聲、制伏邪道聲、論議決擇聲、諷誦經典聲、勸斷惡法聲、令修善法聲、拔濟苦難聲、慶慰歡樂聲，如是等聲若大若小悉能遍聞無障無礙。舍利子！是菩薩摩訶薩雖有如是天耳作用，而於其中不自高舉，不著天耳智證通性，不著天耳智證通事，不著能得如是天耳智證通者，於著不著俱無所著。何以故？自性空故，自性離故，自性本來不可得故。舍利子！是菩薩摩訶薩不作是念：我今引發天耳智通為自娛樂，唯除為得一切智智。舍利子！是名菩薩摩訶薩修行般若波羅蜜多時所引發天耳智證通。

(2) With the heavenly ear-element, perfectly pure and surpassing that of man, he hears sounds, celestial as well as human. –

But he does not, by means of that heavenly ear, fancy that he hears sounds. For he does not get at that sound, because its own-being is empty, isolated, cannot be apprehended. Outside his attention to the knowledge of all modes he does not produce a will for the heavenly ear. It is thus that a Bodhisattva who courses in perfect wisdom calls forth the cognition of the realisation of the super-knowledge of the heavenly ear. (P85)

3.

sa parasattvānāṃ parapudgalānāṃ cetasaiva yathābhūtaṃ prajānāti, sarāgacittaṃ sarāgacittam iti yathābhūtaṃ prajānāti, vigatarāgaṃ cittaṃ vigatarāgaṃ cittam iti yathābhūtaṃ prajānāti, sadoṣaṃ cittaṃ sadoṣaṃ cittam iti yathābhūtaṃ prajānāti, vītadoṣaṃ cittaṃ vītadoṣaṃ cittam iti yathābhūtaṃ prajānāti, samohaṃ cittaṃ samohaṃ cittam iti yathābhūtaṃ prajānāti, vītamohaṃ cittaṃ vītamohaṃ cittam iti yathābhūtaṃ prajānāti, satṛṣṇaṃ cittaṃ satṛṣṇaṃ cittam iti yathābhūtaṃ prajānāti, vīatatṛṣṇaṃ cittaṃ vītatṛṣṇaṃ cittam iti yathābhūtaṃ prajānāti, sopādānaṃ cittaṃ sopādānaṃ cittam iti yathābhūtaṃ prajānāti, nirūpādānaṃ cittaṃ nirūpādānaṃ cittam iti yathābhūtaṃ prajānāti, saṃkṣiptaṃ cittaṃ saṃkṣiptaṃ cittam iti yathābhūtaṃ prajānāti, vikṣiptaṃ cittaṃ vikṣiptaṃ cittam iti yathābhūtaṃ prajānāti, parīttaṃ cittaṃ parīttaṃ cittam iti yathābhūtaṃ prajānāti, vipulaṃ cittaṃ vipulaṃ cittam iti yathābhūtaṃ prajānāti, mahadgataṃ cittaṃ mahadgataṃ cittam iti yathābhūtaṃ prajānāti, samāhitaṃ cittaṃ samāhitaṃ cittam iti yathābhūtaṃ prajānāti, asamāhitaṃ cittam asamāhitaṃ cittam iti yathābhūtaṃ prajānāti, viviktaṃ cittaṃ viviktaṃ cittam iti yathābhūtaṃ prajānāti, aviviktaṃ cittam aviviktaṃ cittam iti yathābhūtaṃ prajānāti, sāsravaṃ cittaṃ sāsravaṃ cittam iti yathābhūtaṃ prajānāti, anāsravaṃ cittam anāsravaṃ cittam iti yathābhūtaṃ prajānāti, sāṅgaṇaṃ cittaṃ sāṅgaṇaṃ cittam iti yathābhūtaṃ prajānāti, anaṅgaṇaṃ cittam anaṅgaṇaṃ cittam iti yathābhūtaṃ prajānāti, sottaraṃ (psp1-1: 100) cittaṃ sottaraṃ cittam iti yathābhūtaṃ prajānāti, anuttaraṃ cittam anuttaraṃ cittam iti yathābhūtaṃ prajānāti, tena ca na manyate, tathā hi tac cittam acittam acintyatām upādāya, so 'haṃ prajānāmīti na manyate, tad eva cittaṃ nopalabhate svabhāvaśūnyatām upādāya, svabhāvaviviktatām upādāya svabhāvānupalabdhitām upādāya, na sa paracittacetanām apy utpādayati, na paracittābhinirhāracetanāṃ vānyatrasarvākārajñatāmanasikārāt. evaṃ hi śāriputra bodhisattvo mahāsattvaḥ prajñāpāramitāyāṃ caran sarvasattvacittacaritābhijñāsākṣātkriyājñānam abhinirharati.
221：菩薩行般若波羅蜜，得天耳慧神通之證，能知他人心中所念。知有婬怒癡者、無婬怒癡者，知有愛欲意、無愛欲意者，知有有者、知無無者，知有亂意、無亂意者，有多者、有少者，有定意者、無定意者，有脫者，無脫者，有高者、有下者，雖知是，不自貢高。何以故？是意非意故、意不可思議故。	222：佛告舍利弗：其開士大士則知他人眾生心念虛實所趣，有欲心無欲心、有欲想無欲想、瞋恚心瞋恚想、離瞋恚心離瞋恚想、愚癡心愚癡想、離愚癡心離愚癡想、有思愛心離思愛心、有所受無所受、若舉若下、卒暴心安祥心、若大心若小心、若定心若不定心、若脫心若不脫心、其彼心污染甫當污染、其心染想甫當染想。如審曉了分別虛實，有無上心念於無上，亦無所念亦無所想。所以者何？諸心無心，所由起諸心無想念，則憂憶念往古遊居慧所證明，所以神通遊於居慧所證明，所以神通以此御之。	223：是菩薩如實知他眾生心，若欲心如實知欲心，離欲心如實知離欲心，瞋心如實知瞋心，離瞋心如實知離瞋心，癡心如實知癡心，離癡心如實知離癡心，渴愛心如實知渴愛心，無渴愛心如實知無渴愛心，有受心如實知有受心，無受心如實知無受心，攝心如實知攝心，散心如實知散心，小心如實知小心，大心如實知大心，定心如實知定心，亂心如實知亂心，解脫心如實知解脫心，不解脫心如實知不解脫心，有上心如實知有上心，無上心如實知無上心；亦不著是心。何以故。是心非心相，不可思議故、自性空故、自性離故、自性無生故。不作是念：我得他心智證。除為薩婆若心。如是，舍利弗！菩薩摩訶薩行般若波羅蜜時得他心神通智證。
220：時，舍利子復白佛言：世尊！云何菩薩摩訶薩修行般若波羅蜜多時所引發他心智證通？佛言：舍利子！有菩薩摩訶薩他心智證通，能如實知十方各如殑伽沙界他有情類心、心所法，所謂遍知他有情類若有貪心如實知有貪心，若離貪心如實知離貪心，若有瞋心如實知有瞋心，若離瞋心如實知離瞋心，若有癡心如實知有癡心，若離癡心如實知離癡心，若有愛心如實知有愛心，若離愛心如實知離愛心，若有取心如實知有取心，若離取心如實知離取心，若聚心如實知聚心，若散心如實知散心，若小心如實知小心，若大心如實知大心，若舉心如實知舉心，若下心如實知下心，若寂靜心如實知寂靜心，若不寂靜心如實知不寂靜心，若掉心如實知掉心，若不掉心如實知不掉心，若定心如實知定心，若不定心如實知不定心，若解脫心如實知解脫心，若不解脫心如實知不解脫心，若有漏心如實知有漏心，若無漏心如實知無漏心，若有舋心如實知有舋心，若無舋心如實知無舋心，若有上心如實知有上心，若無上心如實知無上心。舍利子！是菩薩摩訶薩雖有如是他心智用，而於其中不自高舉，不著他心智證通性，不著他心智證通事，不著能得如是他心智證通者，於著不著俱無所著。何以故？自性空故，自性離故，自性本來不可得故。舍利子！是菩薩摩訶薩不作是念：我今引發他心智通為自娛樂，唯除為得一切智智。舍利子！是名菩薩摩訶薩修行般若波羅蜜多時所引發他心智證通。

(3) With his heart he wisely knows, as it really is, the thought of other beings and persons. He wisely knows, as it really is, a greedy thought as a “greedy thought”, a greedless thought as a “greedless thought”; a thought with hate as a “thought with hate”, a thought without hate as a “thought without hate”; deluded thought as “deluded thought”, un-deluded thought as “un-deluded thought”; thought with craving as “thought with craving”, thought without craving as “thought without craving”; thought with grasping as “thought with grasping”, thought without grasping as “thought without grasping”; composed thought as “composed thought”, disturbed thought as “disturbed thought”; limited thought as “limited thought”, extensive thought as “extensive thought”, lofty thought as “lofty thought”; concentrated thought as “concentrated thought”, un-concentrated thought as “un-concentrated thought”; detached thought as “detached thought”, un-detached thought as “un-detached thought”; thought with outflows as “thought with outflows”, thought without outflows as “thought without outflows”; thought with blemish as “thought with blemish”, thought without blemish as “thought without blemish”; thought with something above it as “thought with something above it”, thought with nothing above it as “thought with nothing above it”. –

But he does not, because of that, fancy himself. Because that thought is no-thought, on account of its un-thinkability. He does not imagine that he knows wisely. And that very thought he does not get at, on account of the emptiness, isolated-ness, and in-apprehensibility of its own-being. He does not, apart from his attention to the knowledge of all modes, produce a will for the cognition of others’ thoughts. It is thus that the Bodhisattva who courses in perfect wisdom calls forth the cognition of the realisation of the super-knowledge of the thoughts and actions of all beings. (P86)

4.

pūrvanivāsānusmṛtijñānena sa ekām api jātim anusmarati, dve tisro yāvaj jātiśatasahasrāṇy apy anusmarati, sa ekam api cittam anusmarati yāvac cittaśatam api, ekam api divasaṃ divasaśatam api, ekam api māsaṃ māsaśatam api, ekam api varṣaṃ varṣaśatam api, ekam api kalpaṃ kalpaśatam api, anekāni api kalpaśatāny anekāny api kalpasahasrāṇy anekāny api kalpaśatasahasrāṇy anekāny api kalpakoṭiniyutaśatasahasrāṇi anusmarati yāvat pūrvāntakoṭīm apy anusmarati, amutrāham āsam evaṃnāmā evaṃgotra evaṃjātir evamāhāra evaṃcirasthitikaḥ, evamāyuṣparyantaḥ, sa tataś cyuto 'mutropapannaḥ, tataś cyuta ihāsmy upapanna iti, sa evaṃ sākāraṃ sādṛśaṃ sanirdeśam anekavidhaṃ pūrvanivāsam anusmarati, tena ca pūrvanivāsānusmṛtyabhijñānena na manyate, tathā hi tajjñānam ajñānam acintyatām upādāya, so 'haṃ prajānāmīti na manyate, sa tad eva jñānaṃ nopalabhate svabhāvaśūnyatām upādāya svabhāvaviviktatām upādāya svabhāvānupalabdhitām upādāya, na sa pūrvanivāsānusmṛticetanām apy utpādayati, na pūrvanivāsānusmṛtyabhinirhāracetanāṃ vā anyatra sarvākārajñatāmanasikārāt. evaṃ hi śāriputra bodhisattvo mahāsattvaḥ prajñāpāramitāyāṃ caran pūrvanivāsānusmṛtisākṣātkriyājñānam abhinirharati.
221：以神通滅宿命之證，識一意至百意，從一日至百日、一月至百月、一歲至百歲、一劫至百劫，無數百劫、無數千劫、無數億百千那術，盡自識知名姓、種族、所作所習、壽命長短。所受苦樂、死此生彼從彼生此，所作事物、威儀禮節都識所更，不以神通而自貢高。菩薩學如是，為學般若波羅蜜。	222：一心念識百日事百月事百歲事，一劫百劫無央數劫、無數百劫無數千劫、無央數億百千姟，悉識念之。本所在處，其字為某，種姓為某，所生如斯，食飲亦然，久住如此，壽命長短、苦樂善惡，從彼終沒、生於某處，此眾此生，彼所說如是。能識念無央數過去遊居，亦不想念所獲神通。佛語舍利弗：開士大士智慧度無極能如是者，則為識念往古遊居神通明證之慧，是為神通慧行。	223：是菩薩以宿命智證通，念一心乃至百心，念一日乃至百日，念一月乃至百月，念一歲乃至百歲，念一劫乃至百劫、無數百劫、無數千劫、無數百千劫乃至無數百千萬億劫世。我是處，如是姓、如是名字、如是生、如是食、如是久住、如是壽限、如是長壽、如是受苦樂。我是中死生彼處，彼處死生是處，有相有因緣，亦不著是宿命神通。宿命神通事及己身皆不可得，自性空故、自性離故、自性無生故。不作是念：我有是宿命神通。除為薩婆若心。如是，舍利弗！菩薩摩訶薩行般若波羅蜜時得宿命神智證。
220：時，舍利子復白佛言：世尊！云何菩薩摩訶薩修行般若波羅蜜多時所引發宿住隨念智證通？ 佛言：舍利子！有菩薩摩訶薩宿住隨念智證通，能如實念十方各如殑伽沙界一切有情諸宿住事。所謂隨念若自若他一心、十心、百心、千心、多百千心頃諸宿住事，或復隨念一日、十日、百日、千日、多百千日諸宿住事，或復隨念一月、十月、百月、千月、多百千月諸宿住事，或復隨念一年、十年、百年、千年、多百千年諸宿住事，或復隨念一劫、十劫、百劫、千劫、多百千劫乃至無量無數百千俱胝那庾多劫諸宿住事，或復隨念前際所有諸宿住事，謂如是時，如是處，如是名，如是姓，如是類，如是食，如是久住，如是壽限，如是長壽，如是受樂，如是受苦，從彼處沒來生此間，從此間沒往生彼處，如是狀貌，如是言說。若略若廣、若自若他，諸宿住事皆能隨念。舍利子！是菩薩摩訶薩雖有如是宿住智用，而於其中不自高舉，不著宿住隨念智證通性，不著宿住隨念智證通事，不著能得宿住隨念智證通者，於著不著俱無所著。何以故？自性空故，自性離故，自性本來不可得故。舍利子！是菩薩摩訶薩不作是念：我今引發宿住智通為自娛樂，唯除為得一切智智。舍利子！是名菩薩摩訶薩修行般若波羅蜜多時所引發宿住隨念智證通。

(4) With the cognition of the recollection of his past lives he remembers one birth, two births, three births, up to one hundred thousand births. He also remembers one thought, etc. up to one hundred thoughts; one day up to one hundred days; one month up to one hundred months; one year up to one hundred years; one aeon up to one hundred aeons, many hundreds of aeons, many hundreds of thousands of aeons, many hundreds of thousands of niyutas of kotis of aeons; up to the limit of the beginning he remembers. “There I was, that was my name, that was my family, that was my caste, such was my food, such was the length of my life, such was the extent of my lifespan. Deceased from there I was reborn here; deceased from here I was reborn there.” It is thus that he recollects his various previous lives with all their modes, details and occasions. -

But he does not fancy himself for that super-knowledge of the recollection of his former lives. Because that cognition is a non-cognition, on account of its un-thinkability. He does not imagine that he knows wisely. And that very thought he does not get at, on account of the emptiness, isolated-ness and in-apprehensibility of its own-being. (P87) He does not, outside his attention to the knowledge of all modes, produce a will for the knowledge of his past lives. It is thus that the Bodhisattva who courses in perfect wisdom calls forth the cognition of the realization of the super-knowledge of the recollection of his former lives.

5.

sa divyena cakṣuṣā viśuddhenātikrāntamānuṣyakeṇa sattvān paśyati cyavamānān utpadyamānān suvarṇān durvarṇān hīnān praṇītān sugatau durgatau yathākarmopagān sattvān prajānāti, amī bhavantaḥ sattvāḥ (psp1-1: 101) kāyasucaritena samanvāgatāḥ vāksucaritena samanvāgatāḥ manaḥsucaritena samanvāgatāḥ, āryāṇām anapavādakāḥ samyagdṛṣṭayaḥ tena kāyavāṅmanaḥsucaritena hetunā sugatau svargaloka upapadyante. ime punar bhavantaḥ sattvāḥ kāyaduścaritena samanvāgatāḥ, vāgduścaritena samanvāgatāḥ, manoduścaritena samanvāgatāḥ, āryāṇām apavādakāḥ mithyādṛṣṭayas te mithyādṛṣṭikarmasamādānahetoḥ kāyasya bhedāt paraṃ maraṇād apāyadurgativinipātaṃ narakeṣūpapadyante. iti hi divyena cakṣuṣā viśuddhenātikrāntamānuṣyakeṇa daśadiśi loke sarvalokadhātuṣu dharmadhātuparame ākāśadhātuparyavasāne ṣaḍgatikānāṃ sattvānāṃ cyutopapādaṃ yathābhūtaṃ prajānāti. tena ca na manyate tathā hi tac cakṣur acakṣur acintyatām upādāya, so 'haṃ paśyāmīti na manyate, tad eva cakṣur nopalabhate svabhāvaśūnyatām upādāya, svabhāvaviviktatām upādāya, svabhāvānupalabdhitām upādāya, na sa divyacakṣuścetanām apy utpādayati, na divyacakṣurabhinirhāracetanāṃ vā anyatra sarvākārajñatāmanasikārāt.
221：以神通明識宿命，以天眼見眾生生死所趣善惡之道，所得高下各隨本行，身行惡、口言惡、意念惡，謗毀聖賢、信邪倒見。以邪見因緣，自壞其身，死墮地獄中。為人身善、言念亦善，不謗聖賢，正見信行，得生天上。能見十方眾生乃至五道，所見如是。	222：佛告舍利弗：其開士大士則以天眼覩於眾生生死終始、善根惡根、禍福善惡、趣安趣苦、微妙瑕穢，由其所作悉了知之。某可愍之，了身行惡、口言惡、心念惡，具足惡行，誹謗賢聖奉於邪見，以此緣故碎身壽命，趣于勤苦、墮于地獄。此仁賢等眾生之類，其身行善、口言善、心念善，眾行具足，不謗賢聖、奉遵正見，緣此行故，碎身壽終，趣于安隱升生天上。覩見八方上下可愍之，了身行惡、口言惡、心念惡，具足惡行，誹謗賢聖、奉於邪見。以此緣故，碎身壽命，趣於勤苦、墮地獄。此仁聖等眾生之類，其身行善、口言善、心念善，眾善具足，不謗聖賢、奉遵正見。緣此行故，碎身壽終，趣于安隱、升生天上。覩見八方上下，神通已達皆然，覩見十方無有蔽礙。	223：是菩薩以天眼見眾生死時生時、端正醜陋、惡處好處、若大若小。知眾生隨業因緣，是諸眾生身惡業成就、口惡業成就、意惡業成就故，謗毀賢聖人，受邪見因緣故，身壞墮惡道生地獄中。是諸眾生身善業成就、口善業成就、意善業成就，不謗毀賢聖人，受正見因緣故，命終入善道生天上。亦不著是天眼通，天眼通事及己身皆不可得，自性空故、自性離故、自性無生故。不作是念：我有是天眼神通。除為薩婆若心。如是，舍利弗！菩薩摩訶薩行般若波羅蜜時得天眼神通智證。亦見十方如恒河沙等世界中眾生生死，乃至生天上。四神通亦如是。
220：時，舍利子復白佛言：世尊！云何菩薩摩訶薩修行般若波羅蜜多時所引發天眼智證通？佛言：舍利子！有菩薩摩訶薩天眼智證通最勝清淨過人天眼，能如實見十方各如殑伽沙界情、非情類種種色像，所謂普見諸有情類死時生時，妙色麁色、善趣惡趣、若勝若劣，諸如是等種種色像。因此復知諸有情類隨業力用受生差別，如是有情成就身惡行、成就語惡行、成就意惡行，誹毀賢聖邪見因緣，身壞命終當墮惡趣，或生地獄，或生傍生，或生鬼界，或生邊地下賤悖惡有情類中受諸苦惱；如是有情成就身妙行、成就語妙行、成就意妙行，讚美賢聖正見因緣，身壞命終當昇善趣，或生天上，或生人中受諸快樂。如是有情種種業類受果差別皆如實知。舍利子！是菩薩摩訶薩雖有如是天眼作用，而於其中不自高舉，不著天眼智證通性，不著天眼智證通事，不著能得如是天眼智證通者，於著不著俱無所著。何以故？自性空故，自性離故，自性本來不可得故。舍利子！是菩薩摩訶薩不作是念：我今引發天眼智通為自娛樂，唯除為得一切智智。舍利子！是名菩薩摩訶薩修行般若波羅蜜多時所引發天眼智證通。

(5) With the heavenly eye, pure and surpassing that of men, he sees beings, as they die and arise (again). He wisely knows that “those beings, whether beautiful or ugly, low or exalted, undergo a happy or wretched destiny according to karma. Here are the beings who are endowed with good conduct of body, speech and mind, who have not reviled the holy men, who have right views, and who, with this good conduct of body, speech and mind for cause, are reborn in a happy place, in Heaven (among the gods). There, on the other hand, are the beings who are endowed with bad conduct of body, speech and mind, who have reviled the holy men, who have wrong views, and who, because they have acquired the karma of evil views, are reborn, upon the breaking up of the body, after death, in the states of woe, in a wretched destiny, in great distress, in the hells.” It is thus that he wisely knows with the heavenly eye, pure and surpassing that of men, as it really is, the decease and rebirth of beings in the six places of rebirth – in the universe in all the ten directions, in all the world-systems, with the Dharma-element as the highest (development), and the space element as the terminus.

But he does not fancy himself for that. For this eye is no eye, on account of its un-thinkability. (P88) He does not fancy himself for the fact that he sees. That very eye he does not get at, on account of the emptiness, isolated-ness and in-apprehensibility of its own-being. He does not, apart from his attention to the knowledge of all modes, produce a will for the heavenly eye. It is thus that the Bodhisattva who courses in perfect wisdom calls forth the super-knowledge of the heavenly eye.

6.

evaṃ hi śāriputra bodhisattvo mahāsattvaḥ prajñāpāramitāyāṃ caran divyacakṣurabhijñāsākṣātkriyājñānam abhinirharati, so 'nutpādasākṣātkriyābhijñājñānam abhinirharati, na ca śrāvakabhūmau vā pratyekabuddhabhūmau vā patati, nāpy anyaṃ kañcid dharmam āśaṃsati anyatrānuttarāṃ samyaksaṃbodhim abhisaṃbhotsyamīti, sa tayā āsravakṣaya sākṣātkriyābhijñājñānābhinirhārakuśalatayā na manyate tathā hi taj jñānam ajñānam acintyatām upādāya, so 'haṃ prajānāmīti na manyate, tad eva ca jñānaṃ nopalabhate svabhāvaśūnyatām upādāya svabhāvaviviktatām upādāya svabhāvānupalabdhitām upādāya, na sa āsravakṣayacetanām apy utpādayati nāsravakṣayābhijñābhinirhāracetanāṃ vānyatra sarvākārajñatāmanasikārāt. evaṃ hi śāriputra bodhisattvo mahāsattvaḥ prajñāpāramitāyāṃ carann āsravakṣayābhijñāsākṣātkriyājñānam abhinirharati. evaṃ punaḥ śāriputra bodhisattvasya mahāsattvasya prajñāpāramitāyāṃ carataḥ ṣaḍabhijñāḥ paripūryante pariśudhyante ca, abhijñāḥ (psp1-1: 102) śāriputra pariśuddhāḥ sarvākārajñatām arpayanti,
221：其一神通之德盡見十方，持神通滅漏盡之證，不取聲聞、辟支佛道，不持餘法，當成阿惟三佛，不以神通漏盡證故而自貢高。菩薩行般若波羅蜜具足神通，其功德轉增上乃至阿惟三佛。有菩薩行般若波羅蜜，住檀波羅蜜，淨除薩云若迹，計空無狐疑。菩薩住尸波羅蜜，淨除薩云若迹，不疑罪福，以空無所起故。	222：佛告舍利弗：其開士大士逮得知人心念，一日百日一歲百歲、一劫百劫千劫萬劫、億劫無央數劫無央數億億百千劫，至於無限。十方世界諸佛國土，所念無量，不可稱限、心無蔽礙，是謂開士大士知他人心所念往古遊居神通明證之慧神通慧行。佛告舍利弗：開士大士自知身所從來，一生百生千生萬、億生無央數億生、一劫百劫千劫萬劫億劫無數億劫，善惡禍福、善惡所趣、父母兄弟宗室妻子、勢貴富樂、貧賤困苦、愚智窮達、名字種姓，是為開士大士知身所從來往古遊居神明證之慧。神通慧行，五道自然覩見，十方無有蔽礙。佛告舍利弗：開士大士有漏盡慧證神通為達，不墮聲聞、緣覺地，亦不想念他異之法，亦不想念：我逮得無上正真之道，成最正覺。亦不以漏盡之慧、神通之慧為慢逸念。設如來十力、四無所畏、四分別辯、十八不共諸佛之法，解十二因緣無根本、三十七品無端緒，教化一切。如是，舍利弗！開士大士智慧度無極為具足神通，已能具足則有長益，逮得無上正真之道，為最正覺。	223：是菩薩摩訶薩漏盡神通，雖得漏盡神通，不墮聲聞、辟支佛地，乃至阿耨多羅三藐三菩提亦不依異法。亦不著是漏盡神通，漏盡神通事及己身皆不可得，自性空故、自性離故、自性無生故。不作是念：我得漏盡神通。除為薩婆若心。如是，舍利弗！菩薩摩訶薩行般若波羅蜜時得漏盡神通智證。如是，舍利弗！菩薩摩訶薩行般若波羅蜜時具足神通波羅蜜，具足神通波羅蜜已，增益阿耨多羅三藐三菩提。
220：時，舍利子復白佛言：世尊！云何菩薩摩訶薩修行般若波羅蜜多時所引發漏盡智證通？佛言：舍利子！有菩薩摩訶薩漏盡智證通，能如實知十方各如殑伽沙界一切有情，若自若他漏盡不盡。此通依止金剛喻定，斷諸障習方得圓滿。得不退轉菩薩地時，於一切漏亦名為盡，畢竟不起現在前故。菩薩雖得此漏盡通，不墮聲聞、獨覺之地，唯趣無上正等菩提，不復希求餘義利故。舍利子！是菩薩摩訶薩雖有如是漏盡智用，而於其中不自高舉，不著漏盡智證通性，不著漏盡智證通事，不著能得如是漏盡智證通者，於著不著俱無所著。何以故？自性空故，自性離故，自性本來不可得故。舍利子！是菩薩摩訶薩不作是念：我今引發漏盡智通為自娛樂，唯除為得一切智智。舍利子！是名菩薩摩訶薩修行般若波羅蜜多時所引發漏盡智證通。舍利子！菩薩摩訶薩修行般若波羅蜜多時，能圓滿清淨六神通波羅蜜多，由此六神通波羅蜜多圓滿清淨故，便證無上正等菩提。

(6) He calls forth the super-cognition of the realisation of non-production, but he does not fall on the level of Disciple or Pratyekabuddha. Nor does he see any dharma which knows full enlightenment.

He does not put his mind to the wholesomeness of the achievement of the cognition of the super-knowledge of the realisation of the extinction of the outflows. For that cognition is a non-cognition, on account of its un-thinkability. He does not put his mind to the fact that he knows wisely. It is thus that the Bodhisattva, who course in perfect wisdom, calls forth the cognition of the realisation of the super-knowledge of the extinction of the outflows. (P89)

It is thus again that the six super-knowledges of the Bodhisattva, who courses in perfect wisdom, are fulfilled and purified. These super-knowledges, when perfectly pure, procure the knowledge of all modes.

五眼

 1.No. 221 放光般若經，西晉于闐國三藏無羅叉奉詔譯

2.No. 222 光讚經，西晉三藏竺法護譯

3.No. 223摩訶般若波羅蜜經，後秦龜茲國三藏鳩摩羅什譯

4.No. 220大般若經第二會，三藏法師玄奘奉詔譯

5.Pañcaviṃśatisāhasrikā Prajñāpāramitā, 1-8 http://gretil.sub.uni-goettingen.de/gretil/corpustei/transformations/html/sa_paJcaviMzatisAhasrikA-prajJApAramitA1-8.htm

6. "THE LARGE SUTRA ON PERFECT WISDOM” by E. Conze

7.大品般若經漢英對比 https://mahaprajnaxfre.blogspot.com/

1.

santi śāriputra bodhisattvā mahāsattvā ye pañcacakṣūṃṣi pratilabhante pariśodhayanti, katamāni pañca yad uta māṃsacakṣuḥ divyacakṣuḥ prajñācakṣuḥ dharmacakṣuḥ buddhacakṣuḥ. śāriputra āha: katamad bhagavan bodhisattvasya mahāsattvasya pariśuddhaṃ māṃsacakṣuḥ? bhagavān āha: asti śāriputra bodhisattvasya mahāsattvasya māṃsacakṣuḥ, yad yojanaśataṃ paśyati, asti śāriputra bodhisattvasya mahāsattvasya māṃsacakṣur yad yojanaśatadvayaṃ paśyati, asti śāriputra bodhisattvasya mahāsattvasya māṃsacakṣur yaj jaṃbudvīpaṃ paśyati, asti śāriputra bodhisattvasya mahāsattvasya māṃsacakṣur yac cāturdvīpakaṃ lokadhātuṃ paśyati, asti śāriputra bodhisattvasya mahāsattvasya māṃsacakṣur yat sāhasraṃ lokadhātuṃ paśyati, asti śāriputra bodhisattvasya mahāsattvasya māṃsacakṣur yad dvisāhasraṃ lokadhātuṃ paśyati, asti śāriputra bodhisattvasya mahāsattvasya māṃsacakṣur yat trisāhasraṃ mahāsāhasraṃ lokadhātuṃ paśyati. idaṃ śāriputra bodhisattvasya mahāsattvasya pariśuddhaṃ māṃsacakṣuḥ.
221：1)行般若波羅蜜菩薩淨於五眼：肉眼、天眼、慧眼、法眼、佛眼。2)舍利弗白佛言：何謂菩薩淨於肉眼？3)佛言：有菩薩以肉眼見百踰旬中、二百踰旬；有菩薩以肉眼見一閻浮提、見二閻浮提、見四天下；有菩薩以肉眼見千世界、見二千世界、有見三千世界；是為菩薩於肉眼淨。	222：1)佛告舍利弗：開士大士智慧度無極淨於五眼。何等五眼？肉眼、天眼、慧眼、法眼、佛眼。2)舍利弗白佛言：唯然，世尊！云何開士淨肉眼？3)佛告舍利弗：開士大士或以肉眼見四千里；或有開士大士自以肉眼見八千里；有開士大士或以肉眼見閻浮提；有開士大士或以肉眼見二閻浮提；或有開士大士以肉眼見四天下；有開士大士以肉眼見千世界；有開士大士以肉眼見二千世界；有開士大士以肉眼見三千大千世界。佛語舍利弗：是為開士大士得肉眼淨。	223：1)舍利弗！有菩薩摩訶薩行般若波羅蜜時淨於五眼：肉眼、天眼、慧眼、法眼、佛眼。2)舍利弗白佛言：世尊。云何菩薩摩訶薩肉眼淨？3)佛告舍利弗：有菩薩肉眼見百由旬，有菩薩肉眼見二百由旬，有菩薩肉眼見一閻浮提，有菩薩肉眼見二天下、三天下、四天下，有菩薩肉眼見小千國土，有菩薩肉眼見中千國土，有菩薩肉眼見三千大千國土。舍利弗！是為菩薩摩訶薩肉眼淨。
220：1)舍利子！復有菩薩摩訶薩修行般若波羅蜜多能淨五眼，所謂肉眼、天眼、慧眼、法眼、佛眼。2)時，舍利子白佛言：世尊！云何菩薩摩訶薩清淨肉眼？3)佛言：舍利子！有菩薩摩訶薩肉眼見百踰繕那，有菩薩摩訶薩肉眼見二百踰繕那，有菩薩摩訶薩肉眼見三百踰繕那，有菩薩摩訶薩肉眼見四百、五百、六百乃至千踰繕那，有菩薩摩訶薩肉眼見一贍部洲，有菩薩摩訶薩肉眼見二大洲，有菩薩摩訶薩肉眼見三大洲，有菩薩摩訶薩肉眼見四大洲，有菩薩摩訶薩肉眼見小千世界，有菩薩摩訶薩肉眼見中千世界，有菩薩摩訶薩肉眼見三千大千世界。舍利子！是名菩薩摩訶薩清淨肉眼。

I 2,7. INSTRUCTIONS ABOUT THE FIVE ORGANS OF VISION.

(4. The five Eyes.)

There are Bodhisattvas who acquire and cleanse the Five Eyes. Which five? The fleshly eye, the heavenly eye, the wisdom eye, the Dharma-eye, the Buddha-eye.

Sariputra: What is a Bodhisattva’s perfectly pure Fleshly Eye?

The Lord: There is the fleshly eye of a Bodhisattva which sees for a hundred miles, for two hundred miles, across Jambudvipa, a four continent world-system, a world-system consisting of 1,000 worlds, a world-system consisting of 1,000,000 worlds, a world-system consisting of 1,000,000,000 worlds. This is a Bodhisattva’s perfectly pure Fleshly Eye.

2.

śāriputra āha: katamad bhagavan bodhisattvasya mahāsattvasya pariśuddhaṃ divyacakṣuḥ? bhagavān āha: yac chāriputra cāturmahārājakāyikānāṃ devānāṃ divyaṃ cakṣus tad bodhisattvaḥ prajānīte, yat trayastriṃśānāṃ devānāṃ divyaṃ cakṣus tad bodhisattvaḥ prajānīte, yad yāmānāṃ devānāṃ divyaṃ cakṣus tad bodhisattvaḥ prajānīte, yat tuṣitānāṃ devānāṃ divyaṃ cakṣus tad bodhisattvaḥ prajānīte, yan nirmāṇaratīnāṃ devānāṃ divyaṃ cakṣus tad bodhisattvaḥ prajānīte, yat paranirmitavaśavartināṃ devānāṃ divyaṃ cakṣus tad bodhisattvaḥ prajānīte, yad brahmapārṣadyānāṃ devānāṃ divyaṃ cakṣus tad bodhisattvaḥ prajānīte, yad brahmapurohitānāṃ devānāṃ divyaṃ cakṣus tad bodhisattvaḥ prajānīte, yan mahābrahmaṇāṃ devānāṃ (psp1-1: 93) divyaṃ cakṣus tad bodhisattvaḥ prajānīte, yat parīttābhānāṃ devānāṃ divyaṃ cakṣus tad bodhisattvaḥ prajānīte, yad apramāṇābhānāṃ devānāṃ divyaṃ cakṣus tad bodhisattvaḥ prajānīte, yad ābhāsvarāṇāṃ devānāṃ divyaṃ cakṣus tad bodhisattvaḥ prajānīte, yac chubhakṛtsnānāṃ devānāṃ divyaṃ cakṣus tad bodhisattvaḥ prajānīte, yad anabrakānāṃ devānāṃ divyaṃ cakṣus tad bodhisattvaḥ prajānīte, yat puṇyaprasavānāṃ devānāṃ divyaṃ cakṣus tad bodhisattvaḥ prajānīte, yad bṛhatphalānāṃ devānāṃ divyaṃ cakṣus tad bodhisattvaḥ prajānīte, yad asaṃjñisattvānāṃ devānāṃ divyaṃ cakṣus tad bodhisattvaḥ prajānīte, yac chuddhābhāsānāṃ devānāṃ divyaṃ cakṣus tad bodhisattvaḥ prajānīte, yad aspṛhāṇāṃ devānāṃ divyaṃ cakṣus tad bodhisattvaḥ prajānīte, yad atapānāṃ devānāṃ divyaṃ cakṣus tad bodhisattvaḥ prajānīte, yat sudṛśānāṃ devānāṃ divyaṃ cakṣus tad bodhisattvaḥ prajānīte, yat sudarśānānāṃ devānāṃ divyaṃ cakṣus tad bodhisattvaḥ prajānīte, yad akaniṣṭhānāṃ devānāṃ divyaṃ cakṣus tadbodhisattvaḥ prajānīte. yat punaḥ śāriputra bodhisattvasya mahāsattvasya divyaṃ cakṣus tac cāturmahārājakāyikā devā na prajānanti, na trayastriṃśā devāḥ prajānanti, na yāmā devāḥ prajānanti, na tuṣitā devāḥ prajānanti, na nirmāṇaratayo devāḥ prajānanti, na paranirmitavaśavartino devāḥ prajānanti, na brahmapārṣadyā devāḥ prajānanti, na brahmapurohitā devāḥ prajānanti, na mahābrahmaṇo devāḥ prajānanti, na parīttabhā devāḥ prajānanti, nāpramāṇābhā devāḥ prajānanti, nābhāsvarā devāḥ prajānanti, na parīttaśubhā devāḥ prajānanti, nāpramāṇaśubhā devāḥ prajānanti, na śubhakṛtsnā devāḥ prajānanti, nānabhrakā devāḥ prajānanti, na puṇyaprasavā devāḥ prajānanti, na bṛhatphalā devāḥ prajānanti, nāsaṃjñisattvā devāḥ prajānanti, na śuddhāvāsā devāḥ prajānanti, nāspṛhādevāḥ prajānanti, nātapā devāḥ prajānanti, na sudṛśā devāḥ prajānanti, na sudarśanā devāḥ prajānanti, yad bodhisattvasya mahāsattvasya divyaṃ cakṣus tad akaniṣṭhā devā na prajānanti. tenaiva pariśuddhena divyena cakṣuṣā pūrvasyāṃ diśi gaṅgānadīvālukopameṣu (psp1-1: 94) lokadhātuṣu sarvasattvānāṃ cyutopapādaṃ yathābhūtaṃ prajānāti, tenaiva pariśuddhena divyena cakṣuṣā dakṣiṇasyāṃ diśi gaṅgānadīvālukopameṣu lokadhātuṣu sarvasattvānāṃ cyutopapādaṃ yathābhūtaṃ prajānāti, tenaiva pariśuddhena divyena cakṣuṣā paścimāyāṃ diśi gaṅgānadīvālukopameṣu lokadhātuṣu sarvasattvānāṃ cyutopapādaṃ yathābhūtaṃ prajānāti, tenaiva pariśuddhena divyena cakṣuṣā uttarasyāṃ diśi gaṅgānadīvālukopameṣu lokadhātuṣu sarvasattvānāṃ cyutopapādaṃ yathābhūtaṃ prajānāti, evam uttarapūrvasyāṃ diśi gaṅgānadīvālukopameṣu lokadhātuṣu sarvasattvānāṃ cyutopapādaṃ yathābhūtaṃ prajānāti, pūrvadakṣiṇasyāṃ diśi gaṅgānadīvālukopameṣu lokadhātuṣu sarvasattvānāṃ cyutopapādaṃ yathābhūtaṃ prajānāti, dakṣiṇapaścimāyāṃ diśi gaṅgānadīvālukopameṣu lokadhātuṣu sarvasattvānāṃ cyutopapādaṃ yathābhūtaṃ prajānāti, paścimottarasyāṃ diśi gaṅgānadīvālukopameṣu lokadhātuṣu sarvasattvānāṃ cyutopapādaṃ yathābhūtaṃ prajānāti, adho diśi gaṅgānadīvālukopameṣu lokadhātuṣu sarvasattvānāṃ cyutopapādaṃ yathābhūtaṃ prajānāti, ūrdhvaṃ diśi gaṅgānadīvālukopameṣu lokadhātuṣu sarvasattvānāṃ cyutopapādaṃ yathābhūtaṃ prajānāti. idaṃ śāriputra bodhisattvasya mahāsattvasya pariśuddhaṃ divyaṃ cakṣuḥ.
221：舍利弗白佛言：何謂天眼？1)佛言：菩薩以天眼見四王天上所有，悉識悉知。從忉利天至第六天，乃至阿迦膩吒天，菩薩悉見悉識悉知。2)從四王天上至阿迦膩吒天，此諸天人皆不識不知不見菩薩天眼所見。3)菩薩天眼悉見十方恒沙世界，眾生生死善惡之事悉見悉知。是為菩薩於天眼淨。	222：舍利弗又問：何謂開士大士得天眼淨？1)佛告舍利弗：其四大天王天上諸天眼，開士大士皆知之；忉利天、焰天、兜術天、尼摩羅天、波羅尼蜜天，上至阿迦膩吒天諸天之眼，開士大士皆知之。2)其開士天眼，及四大天王上至阿迦膩吒天，開士皆知之。3)其開士大士天眼，以此天眼覩見東方江河沙等佛世界，眾生終始皆悉知，乃至十方諸佛世界，悉覩見眾生生死。佛言：舍利弗！是開士大士天眼淨。	223：舍利弗白佛言：世尊！云何菩薩摩訶薩天眼淨？1)佛告舍利弗：有菩薩摩訶薩天眼見一切四天王天所見，見三十三天、夜摩天、兜率陀天、化樂天、他化自在天所見，見梵天王所見乃至阿迦尼吒天所見。2)菩薩天眼所見者，四天王天乃至阿迦尼吒天所不知不見。3)舍利弗！是菩薩摩訶薩天眼，見十方如恒河沙等諸國土中眾生死此生彼。舍利弗！是名菩薩摩訶薩天眼淨。
220：時，舍利子復白佛言：世尊！云何菩薩摩訶薩清淨天眼？1)佛言：舍利子！菩薩摩訶薩天眼，見一切四大王眾天天眼所見，見一切三十三天、夜摩天、覩史多天、樂變化天、他化自在天天眼所見，見一切梵眾天天眼所見，乃至見一切色究竟天天眼所見。2)舍利子！有菩薩摩訶薩天眼所見，一切四大王眾天乃至色究竟天天眼所不能見。3)舍利子！諸菩薩摩訶薩天眼，能見十方殑伽沙等世界有情死此生彼。舍利子！是名菩薩摩訶薩清淨天眼。

Sariputra: What is a Bodhisattva’s perfectly pure Heavenly Eye?

The Lord: A Bodhisattva wisely knows the Heavenly Eye of the gods, beginning with the Four Great Kings; (P78) but the gods do not wisely know a Bodhisattva’s Heavenly Eye. With his perfectly pure Heavenly Eye he wisely knows, as it really is, the decease and rebirth of all beings in the world systems numerous as the sands of the river Ganges, in each of the ten directions. This is a Bodhisattva’s perfectly pure Heavenly Eye.

3.

śāriputra āha: katamad bhagavan bodhisattvasya mahāsattvasya pariśuddhaṃ prajñācakṣuḥ? bhagavān āha: yena śāriputra prajñācakṣuṣā samanvāgato bodhisattvo mahāsattvo na kañcid dharmaṃ prajānāti, saṃskṛtaṃ vā asaṃskṛtaṃ vā kuśalaṃ vā akuśalaṃ vā sāvadyaṃ vā anavadyaṃ vā sāsravaṃ vā anāsravaṃ vā saṃkleśaṃ vā niṣkleśaṃ vā laukikaṃ vā lokottaraṃ vā saṃkliṣṭaṃ vā vyavadānaṃ vā, yena prajñācakṣuṣā bodhisattvena mahāsattvena kaścid dharmo na dṛṣṭo na śruto na mato na vijñātaḥ. idaṃ śāriputra bodhisattvasya mahāsattvasya pariśuddhaṃ prajñācakṣuḥ,
221：舍利弗白佛言：何謂菩薩於慧眼淨？1)佛言：菩薩慧眼不作是念：有為法無為法、有道法俗法。2)慧眼菩薩無法不見、無法不聞、無法不識、無法不覺。是為菩薩於慧眼淨。	222：舍利弗又問：唯然，世尊！云何開士大士慧眼淨？1)佛告舍利弗：其開士大士智慧眼者，不作是念：法有所有，有為無為、有形無形、世間法度世法、有漏無漏。2)其開士慧眼者，覩於諸法，無不見聞無量無數。是為開士大士慧眼淨。	223：舍利弗白佛言：世尊！云何菩薩摩訶薩慧眼淨？1)佛告舍利弗：慧眼菩薩不作是念：有法若有為若無為，若世間若出世間，若有漏若無漏。2)是慧眼菩薩亦無法不見、無法不聞、無法不知、無法不識。舍利弗！是名菩薩摩訶薩慧眼淨。
220：時，舍利子復白佛言：世尊！云何菩薩摩訶薩清淨慧眼？1)佛言：舍利子！菩薩摩訶薩慧眼，不見有法若有為、若無為，若有漏、若無漏，若世間、若出世間，若有罪、若無罪，若雜染、若清淨，若有色、若無色，若有對、若無對，若過去、若未來、若現在，若欲界繫、若色界繫、若無色界繫，若善、若不善、若無記，若見所斷、若修所斷、若非所斷，若學、若無學、若非學非無學，乃至一切法若自性、若差別。2)舍利子！是菩薩摩訶薩慧眼，不見有法是可見、是可聞、是可覺、是可識。舍利子！是名菩薩摩訶薩清淨慧眼。

Sariputra: What is a Bodhisattva’s perfectly pure Wisdom Eye?

The Lord: A Bodhisattva who is endowed with that Wisdom Eye does not wisely know any dharma – be it conditioned or unconditioned, wholesome or unwholesome, faulty or faultless, with or without outflows, defiled or undefiled, worldly or supramundane. With that Wisdom Eye he does not see any dharma, or hear, know, or discern one.266 This is the perfectly pure Wisdom Eye of a Bodhisattva. (P79)

4.

śāriputra āha: katamad bhagavan bodhisattvasya mahāsattvasya pariśuddhaṃ dharmacakṣuḥ? bhagavān āha: iha śāriputra bodhisattvo mahāsattvo dharmacakṣuṣaivaṃ jānāti, ayaṃ pudgalaḥ śraddhānusārī, ayaṃ pudgalo dharmānusārī, (psp1-1: 95) ayaṃ pudgalaḥ śūnyatāvihārī, ayaṃ pudgalo 'nimittavihārī, ayaṃ pudgalo 'praṇihitavihārī. ayaṃ pudgalaḥ śūnyatāvihārī, asya pudgalasya śūnyatāvimokṣamukheṇa pañcendriyāṇy utpatsyante, pañcabhir indriyair ānantaryasamādhiṃ prakṣyati, ānantaryeṇa samādhinā vimuktijñānadarśanam utpādayiṣyati, vimuktijñānadarśanena trīṇi saṃyojanāni prahāsyati, satkāyadṛṣṭiṃ śīlavrataparāmarśavicikitsāṃ ceti, ayam ucyate pudgalaḥ srotaāpannaḥ, sa bhāvanāmārgaṃ pratilabhya kāmarāgavyāpādatanutvād ayam ucyate pudgalaḥ sakṛdāgāmī, sa tenaiva bhāvanāmārgeṇādhimātrabhāvitena kāmarāgavyāpādaprahāṇād ayam ucyate pudgalo 'nāgāmī, sa tenaiva bhāvanāmārgeṇādhimātrabhāvitena rūparāgam ārūpyarāgam avidyāṃ mānam auddhatyaṃ ca prahāyāyam ucyate pudgalo 'rhan. ayaṃ pudgalo 'nimittavihārī, asya pudgalasyānimittavimokṣamukhena pañcendriyāṇy utpatsyante, pañcabhir indriyair ānantaryasamādhiṃ prakṣyati ānantaryeṇa samādhinā vimuktijñānadarśanam utpādayiṣyati, vimuktijñānadarśanena trīṇi saṃyojanāni prahāsyati, satkāyadṛṣṭiṃ śīlavrataparāmarśavicikitsāṃ ceti, ayam ucyate pudgalaḥ srotaāpannaḥ, sa bhāvanāmārgaṃ pratilabhya kāmarāgavyāpādatanutvād ayam ucyate pudgalaḥ sakṛdāgāmī, sa tenaiva bhāvanāmārgeṇādhimātrabhāvitena kāmarāgavyāpādaprahāṇād ayam ucyate pudgalo 'nāgāmī, sa tenaiva bhāvanāmārgeṇādhimātrabhāvitena rūparāgam ārūpyarāgam avidyāṃ mānam auddhatyaṃ ca prahāyāyam ucyate pudgalo 'rhan. ayaṃ pudgalo 'praṇihitavihārī, asya pudgalasyāpraṇihitavimokṣamukhena pañcendriyāṇy utpatsyante, pañcabhir indriyair ānantaryasamādhiṃ prakṣyati, ānantaryeṇa samādhinā vimuktijñānadarśanam utpādayiṣyati, vimuktijñānadarśanena trīṇi saṃyojanāni prahāsyati, satkāyadṛṣṭiṃ śīlavrataparāmarśavicikitsāṃ ceti, ayam ucyate pudgalaḥ srotaāpannaḥ, sa bhāvanāmārgaṃ pratilabhya kāmarāgavyāpādatanutvādayam ucyate pudgalaḥ sakṛdāgāmī, sa tenaiva bhāvanāmārgeṇādhimātrabhāvitena kāmarāgavyāpādaprahāṇād ayam ucyate pudgalo 'nāgāmī, sa (psp1-1: 96) tenaiva bhāvanāmārgeṇādhimātrabhāvitena rūparāgam ārūpyarāgam avidyāṃ mānam auddhatyaṃ ca prahāyāyam ucyate pudgalo 'rhan. idaṃ śāriputra bodhisattvasya mahāsattvasya pariśuddhaṃ dharmacakṣuḥ. punar aparaṃ śāriputra bodhisattvo mahāsattva evaṃ jānāti, yat kiñcit samudayadharmī sarvaṃ tan nirodhadharmīti prajānāti, prajñāpāramitāyāṃ caran pañcendriyāṇi prāpnoti. idaṃ śāriputra bodhisattvasya mahāsattvasya pariśuddhaṃ dharmacakṣuḥ.
221：舍利弗白佛言：何謂菩薩得法眼淨？1)佛言：菩薩以法眼見是人堅信堅住於法，是人無相、無願之脫立，於五根受不中止定，於不中止定成解脫慧，以解脫慧度於三礙：有身礙、有狐疑礙、有邪信礙。度是三礙得須陀洹。2)便道得念，於婬怒癡薄，得斯陀含。3)精勤於道，却婬怒癡，得阿那含。4)便消五愛：一者色愛，二者無色愛，三者癡愛，四者恨戾愛，五者亂志愛。已度是者，便得羅漢。5)如是行空菩薩便得空脫，便成五根，疾近不中止禪至羅漢道，是人已得無相解脫，逮得五力乃至羅漢。是為菩薩得法眼淨。菩薩所知生法即是滅法，便逮五根。是為菩薩得法眼淨。	222：舍利弗又問：唯然，世尊！云何開士大士法眼淨？1)佛告舍利弗：於是開士大士，則以法眼作是分別：某行信、某行法、某行空、某行無想、某行無願。以是脫門也，得五根、得無見三昧。已得無見三昧則興發度智之慧，已得度智之慧則斷三結。何等為三？一者貪身，二者狐疑，三者毀戒，是為三結。能除貪身無有狐疑，不毀禁戒則無有結，無有結者則流布人也。2)彼得行由路，除婬欲瞋恚怒癡薄，是謂往還人也。3)以此所由路，加以慇懃，婬欲瞋恚婬怒癡斷，是謂不還人也。4)彼於由路，益加勤行，少於色欲、無色欲，無明、憍慢斷除，是謂無著人也，是謂行空人也。5)空於脫門而獲五根，致無見三昧，以無見三昧，興發度慧至得緣覺。又此人者，已無想脫門得於五根，取要言之至得無著，是為開士法眼之淨。假使開士能分別解，其有合會法皆歸盡宗，見諸法盡得於五根，是為開士法眼淨。	223：舍利弗白佛言：世尊！云何菩薩摩訶薩法眼淨？1)佛告舍利弗：菩薩摩訶薩以法眼知是人隨信行、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根，得五根故得無間三昧，得無間三昧故得解脫智，得解脫智故斷三結——我見、疑、戒取——是人名須陀洹；2)是人得思惟道薄婬恚癡，當得斯陀含；3)增進思惟道斷婬恚癡，得阿那含；4)增進思惟道斷色染、無色染、無明、慢、掉，得阿羅漢。5)是人行空、無相、無作解脫門得五根，得五根故得無間三昧，得無間三昧故得解脫智，得解脫智故知所有集法皆是滅法，作辟支佛。是為菩薩摩訶薩法眼淨。
220：時，舍利子復白佛言：世尊！云何菩薩摩訶薩清淨法眼？1)佛言：舍利子！菩薩摩訶薩法眼，能如實知補特伽羅種種差別：此隨信行，此隨法行，此無相行；此住空，此住無相，此住無願；此由空解脫門起五根，由五根起無間定，由無間定起解脫知見，由解脫知見永斷三結，所謂薩迦耶見、戒禁取、疑，永斷此三結故得預流果；2)此由修道薄欲貪、瞋恚得一來果；3)此復由上品修道永斷欲貪、瞋恚得不還果；4)此復由增上品修道永斷五順上分結，所謂色貪、無色貪、無明、慢、掉舉，永斷此五順上分結故得阿羅漢果；此由無相解脫門起五根，由五根起無間定，乃至永斷五順上分結得阿羅漢果；此由無願解脫門起五根，由五根起無間定，乃至永斷五順上分結得阿羅漢果；由二、由三亦復如是。舍利子！是名菩薩摩訶薩清淨法眼。5)復次，舍利子！菩薩摩訶薩法眼，能如實知所有集法皆是滅法，由知此故便得五根。舍利子！是名菩薩摩訶薩清淨法眼。

Sariputra: What is a Bodhisattva’s perfectly pure Dharma-Eye?

The Lord: Here a Bodhisattva knows, by means of the Dharma-Eye, that “this person is a Faith-follower, that person a Dharma-follower. This person a dweller in Emptiness, that person a dweller in the sign-less, that person a dweller in the Wish-less. The five cardinal virtues will arise in this person by means of the emptiness-door to deliverance, in that person by means of the sign-less door to deliverance, in that person by means of the wish-less door to deliverance. By means of the five cardinal virtues this one gazes upon the unimpeded concentration. By means of the unimpeded concentration he will produce the vision and cognition of emancipation. By means of the vision and cognition of emancipation he will forsake three fetters, i.e. the view of individuality, the contagion of mere rule and ritual, and doubt. He then is the person who is called a Stream-winner. After he has acquired the path of development, he attenuates sensuous greed and ill will. He is then the person who is called a Once-Returner. Through making just this path of development preponderant and developing it, he will come to the forsaking of sensuous greed and of ill will. He is then the person who is called a Never-Returner. Through making just this path of development preponderant and developing it, he will forsake greed for the world of form, greed for the formless world, ignorance, conceit and excitedness. He is then the person who is called an Arhat”. This is the perfectly pure Dharma-Eye of the Bodhisattva, the great being. (P80)

Moreover, a Bodhisattva knows wisely that “whatever is doomed to originate, all that is also doomed to stop”. Coursing in perfect wisdom, he attains the five cardinal virtues. This is the perfectly pure Dharma-Eye of a Bodhisattva.

5.

punar aparaṃ śāriputra bodhisattvo mahāsattva evaṃ jānāti, ayaṃ bodhisattvaḥ prathamacittotpādiko yo dānapāramitāyāṃ vā carati, śīlapāramitāyāṃ vā carati, sa tataḥ śuddhendriyaṃ pratilabhate, vīryendriyaṃ ca, sa upāyakauśalyena samanvāgataḥ saṃcintyātmabhāvaṃ parigṛhṇāti, kuśalamūlopalambhaś ca bhavati, ayaṃ bodhisattvo brāhmaṇamahāśālakuleṣūpapatsyate, ayaṃ kṣatriyamahāśālakuleṣūpapatsyate, ayaṃ gṛhapatimahāśālakuleṣūpapatsyate, ayaṃ cāturmahārājakāyikeṣu deveṣūpapatsyate, ayaṃ trayastriṃśeṣu deveṣūpapatsyate, ayaṃ yāmeṣu deveṣūpapatsyate, ayan tuṣiteṣu deveṣūpapatsyate, ayaṃ nirmāṇaratiṣu deveṣūpapatsyate, ayaṃ paranirmitavaśavartiṣu deveṣūpapatsyate, ayaṃ yāvad akaniṣṭheṣu deveṣūpapatsyate, sa tatra sthitvā sattvān paripācayiṣyati, sarvasukhopadhānena ca sattvān pratyupasthāsyati, buddhakṣetraṃ ca pariśodhayiśyati, tathāgatāṃś cārhataḥ samyaksaṃbuddhān ārāgayiṣyati, satkariṣyati gurukariṣyati mānayiṣyati pūjayiṣyati, na ca śrāvakabhūmau vā pratyekabuddhabhūmau vā patiṣyati, ayaṃ bodhisattvo mahāsattvo na nivartate yāvan nānuttarāṃ samyaksaṃbodhim abhisaṃbuddha iti. idaṃ śāriputra bodhisattvasya mahāsattvasya pariśuddhaṃ dharmacakṣuḥ.
221：菩薩發意，從檀波羅蜜至般若波羅蜜，具足信根、精進辦根、漚惒拘舍羅根，持是三根及諸功德，便生王者家、大種姓家、梵志家、迦羅越家，生四天王上至第六天，便於其中育養教化眾生，隨其所樂，淨佛國土、禮事諸佛，不墮聲聞、辟支佛地，當成三耶三佛。是為菩薩得法眼淨。	222：復次，舍利弗！開士大士分別如是，此初發意開士，行布施度無極、戒度無極、忍度無極、精進度無極、一心度無極、智慧度無極及信根、精進根，而根所行具足善權方便，己身常立於善德根本。其開士生於君子、貴姓、梵志、長者，四王天上、忉利天、焰天、兜術天、尼摩羅天、波羅尼蜜天上。生於彼天，所住之表，開化眾生，皆令群萌入於安行，淨於佛土，值見如來、至真、等正覺，供養奉事，不墮聲聞、緣覺地。某開士大士退轉，某不退轉，至于無上正真之道，成最正覺。是開士大士法眼淨。	223：復次，舍利弗！菩薩摩訶薩知是菩薩初發意，行檀那波羅蜜乃至行般若波羅蜜，成就信根、精進根，善根純厚用方便力故，為眾生受身，若生剎利大姓、若生婆羅門大姓、若生居士大家、若生四天王天處乃至他化自在天處，是菩薩於其中住成就眾生，隨其所樂皆給施之，亦淨佛國土值遇諸佛，供養恭敬尊重讚歎，乃至阿耨多羅三藐三菩提亦不墮聲聞、辟支佛地。是名菩薩摩訶薩法眼淨。
220：復次，舍利子！菩薩摩訶薩法眼，能如實知此菩薩摩訶薩最初發心，修行布施波羅蜜多，乃至修行般若波羅蜜多，成就信根、精進根，方便善巧故，意受身增長善法。是菩薩摩訶薩或生剎帝利大族，或生婆羅門大族，或生長者大族，或生居士大族，或生四大王眾天，乃至或生他化自在天，住於彼處成就有情，隨諸有情心所愛樂，給施種種上妙樂具嚴淨佛土，供養恭敬、尊重讚歎諸佛世尊，不墮聲聞、獨覺等地，乃至無上正等菩提終不退轉。舍利子！是名菩薩摩訶薩清淨法眼。

Moreover, a Bodhisattva knows that this Bodhisattva, who has had his first thought of enlightenment, who courses in the perfection of giving or in the perfection of morality, thereby acquires the virtues of Faith and Vigour; that, endowed with skill in means he acquires a personality at will, and becomes firmly based on his wholesome roots. This Bodhisattva will be reborn among Brahmins, that one among nobles, that one among wealthy householders, and that one among the gods. He knows that, having abided among them, he will mature beings, present then with everything that makes for happiness and purify the Buddha-field, and that he will please the Tathagatas, honour, respect and revere them and will not fall on the level of a Disciple or the level of a Pratyekabuddha. He knows that this Bodhisattva will not turn back until he has known full enlightenment. This is the Bodhisattva’s perfectly pure Dharma-Eye. (P81)

6.

punar aparaṃ śāriputra bodhisattvo mahāsattva evaṃ jānāti, amī bodhisattvā mahāsattvā vyākṛtā anuttarāyāṃ samyaksaṃbodhau, amī bodhisattvā na vyākṛtā, amī bodhisattvā avinivartanīyāḥ, amī bodhisattvā nāvinivartanīyāḥ, eṣāṃ bodhisattvānām abhijñāḥ paripūrṇāḥ, eṣāṃ bodhisattvānāṃ na paripūrṇāḥ, ayaṃ bodhisattvo 'bhijñāparipūrṇaḥ pūrvasyāṃ diśi yāvad upariṣṭād diśi gaṅgānadīvālukopamān lokadhātūn gatvā tathāgatān arhataḥ samyaksaṃbuddhān satkaroti gurukaroti mānayati (psp1-1: 97) pūjayati, ayaṃ bodhisattvo nābhijñāparipūrṇo yāvan na pūjayati, ayaṃ bodhisattvo 'bhijñānāṃ lābhī bhaviṣyati, ayaṃ bodhisattvo nābhijñānāṃ lābhī bhaviṣyati, asya bodhisattvasya mahāsattvasya pariśuddhaṃ buddhakṣetraṃ bhaviṣyati, asya bodhisattvasya mahāsattvasyāpariśuddhaṃ buddhakṣetraṃ bhaviṣyati, anena bodhisattvena sattvāḥ pariśodhitāḥ, anena bodhisattvena sattvā na pariśodhitāḥ, asya bodhisattvasya mahāsattvasya buddhā bhagavanto varṇaṃ bhāṣante, asya bodhisattvasya mahāsattvasya na bhāṣante, amī bodhisattvā buddhānāṃ bhagavatām āsannasthāyino bhaviṣyanti, amī bodhisattvā mahāsattvā nāsannasthāyino bhaviṣyanti, asya bodhisattvasya parimitam āyur bhaviṣyati, asya bodhisattvasyāparimitam āyur bhaviṣyati, asya bodhisattvasya parimitaḥ saṃgho bhaviṣyati, asya bodhisattvasyāparimitaḥ saṃgho bhaviṣyati, asya bodhisattvasyānuttarāṃ samyaksaṃbodhim abhisaṃbuddhasya bodhisattvasaṃgho bhaviṣyati, asya bodhisattvasya mahāsattvasyānuttarāṃ samyaksaṃbodhim abhisaṃbuddhasya na bodhisattvasaṃgho bhaviṣyati, ayaṃ bodhisattvo mahāsattvo duṣkaracaryāṃ cariṣyati, ayaṃ bodhisattvo mahāsattvo na duṣkaracaryāṃ cariṣyati, ayaṃ bodhisattvaś caramabhavikaḥ, ayaṃ bodhisattvo na caramabhavikaḥ, ayaṃ bodhisattvo bodhimaṇḍe niṣatsyate, ayaṃ bodhisattvo bodhimaṇḍe na niṣatsyate, asya bodhisattvasya māro bhaviṣyati, asya bodhisattvasya na māro bhaviṣyati. evaṃ hi śāriputra bodhisattvasya mahāsattvasya pariśuddhaṃ dharmacakṣuḥ.
221：1)法眼菩薩悉知一切從佛受決、未受決者；2)有動還者、不動還者；3)有具足神通者、未具足者；4)已具足神通遊諸世界禮事諸佛者、有未得是者；5)得佛國淨者、得不淨者；6)菩薩教化眾生者、不教眾生者；7)菩薩為諸佛所稱譽者、不稱譽者；8)菩薩有親近諸佛者、有不親近者；9)菩薩成佛，其弟子眾諸菩薩數其數無限者、有限者；10)是菩薩成佛時，以諸菩薩為僧者、不以菩薩為僧者；11)有菩薩以勤苦行成佛者、不以勤苦行成佛者；12)有菩薩一生補處者、未補處者；13)有菩薩至道場者、不至道場者、14)有菩薩坐樹下降致魔者、不致魔者；是諸眾事一一悉知。是為菩薩得法眼淨。	222：1)復次，舍利弗！開士大士，分別如是。開士已受決者，得無上之道成最正覺；某開士未受決於無上正真之道；某開士無所造立；2)某開士是不退轉、某開士非不退轉；3)某開士神通具足、某開士神通不具足；4)某開士神通具足，往詣東方江河沙等諸佛國土，稽首禮於如來、至真、等正覺，供養奉事；某開士未得神通、某開士當得神通；5)某開士佛土所有則當清淨、某開士國土所有不能清淨；6)某開士當教化眾生、某開士不教化；7)某開士為諸佛世尊所歎；8)某開士諸佛世尊當近立在前、某開士諸佛世尊不現立前；9)某開士壽命當有限、某開士壽命無有量；10)某開士比丘眾當有限、某開士比丘眾當無限；11)某開士得無上正真之道成最正覺，以眾開士為僧；某開士得為佛時無開士眾；12)某開士當以勤苦行成、某開士當以安隱行成；13)某開士當究竟終始窮盡、某開士不究竟終始窮盡；14)某開士當坐道場樹下、某開士不坐道場樹下；15)某開士當有魔試、某開士無魔試。某開士如是，舍利弗！是為開士大士法眼淨。	223：1)復次，舍利弗！菩薩摩訶薩知是菩薩於阿耨多羅三藐三菩提退，知是菩薩於阿耨多羅三藐三菩提不退；2)知是菩薩受阿耨多羅三藐三菩提記，知是菩薩未受阿耨多羅三藐三菩提記；3)知是菩薩到阿惟越致地，知是菩薩未到阿惟越致地；4)知是菩薩具足神通，知是菩薩未具足神通；5)知是菩薩以具足神通，飛到十方如恒河沙等世界見諸佛，供養恭敬尊重讚歎。知是菩薩未得神通、當得神通；6)知是菩薩當淨佛土、不淨佛土；7)是菩薩成就眾生、未成就眾生；8)是菩薩為諸佛所稱譽、所不稱譽；9)是菩薩親近諸佛、不親近諸佛；10)是菩薩壽命有量、壽命無量；11)是菩薩得佛時比丘眾有量、比丘眾無量；12)是菩薩得阿耨多羅三藐三菩提時以菩薩為僧、不以菩薩為僧；13)是菩薩當修苦行難行、不修苦行難行；14)是菩薩一生補處、未一生補處；15)是菩薩受最後身、未受最後身；16)是菩薩能坐道場、不能坐道場；17)是菩薩有魔、無魔。如是，舍利弗！是為菩薩摩訶薩法眼淨。
220：1)復次，舍利子！菩薩摩訶薩法眼，能如實知此菩薩摩訶薩於無上正等菩提已得受記，此菩薩摩訶薩於無上正等菩提未得受記；2)此菩薩摩訶薩於無上正等菩提已得不退，此菩薩摩訶薩於無上正等菩提未得不退；3)此菩薩摩訶薩已到不退轉地，此菩薩摩訶薩未到不退轉地；4)此菩薩摩訶薩已圓滿神通，此菩薩摩訶薩未圓滿神通；5)此菩薩摩訶薩神通已圓滿故，能往十方殑伽沙等諸佛世界，供養恭敬、尊重讚歎諸佛世尊，此菩薩摩訶薩神通未圓滿故，不能往十方殑伽沙等諸佛世界，供養恭敬、尊重讚歎諸佛世尊；6)此菩薩摩訶薩已得神通，此菩薩摩訶薩未得神通；7)此菩薩摩訶薩已得無生法忍，此菩薩摩訶薩未得無生法忍；8)此菩薩摩訶薩已得勝根，此菩薩摩訶薩未得勝根；9)此菩薩摩訶薩已嚴淨佛土，此菩薩摩訶薩未嚴淨佛土；10)此菩薩摩訶薩已成熟有情，此菩薩摩訶薩未成熟有情；11)此菩薩摩訶薩已得大願，此菩薩摩訶薩未得大願；12)此菩薩摩訶薩已為諸佛稱譽，此菩薩摩訶薩未為諸佛稱譽；13)此菩薩摩訶薩已親近諸佛，此菩薩摩訶薩未親近諸佛；14)此菩薩摩訶薩壽命無量，此菩薩摩訶薩壽命有量；15)此菩薩摩訶薩得菩提時苾芻僧無量，此菩薩摩訶薩得菩提時苾芻僧有量；16)此菩薩摩訶薩得菩提時有菩薩僧，此菩薩摩訶薩得菩提時無菩薩僧；17)此菩薩摩訶薩專修利他行，此菩薩摩訶薩兼修自利行；18)此菩薩摩訶薩有難行苦行，此菩薩摩訶薩無難行苦行；19)此菩薩摩訶薩為一生所繫，此菩薩摩訶薩為多生所繫；20)此菩薩摩訶薩已住最後有，此菩薩摩訶薩未住最後有；21)此菩薩摩訶薩已坐妙菩提座，此菩薩摩訶薩未坐妙菩提座；22)此菩薩摩訶薩有魔來試，此菩薩摩訶薩無魔來試。舍利子！是名菩薩摩訶薩清淨法眼。

Moreover, a Bodhisattva knows that “these Bodhisattvas have been predicted to full enlightenment, and those have not. These Bodhisattvas are irreversible, and those are not. These Bodhisattvas are in full possession of their super-knowledges, and those are not. This Bodhisattva, in full possession of his super-knowledges, goes, in each of the ten directions, to world-systems numberless as the sands of the Ganges, and there he honours, respects, reveres and worships the Tathagatas; go to numberless Buddha-fields, and does not there honour, respect, revere and worship the Tathagatas; that Bodhisattva, not in full possession of the super-knowledges, does not go to numberless Buddha-fields, and does not there honour, respect, revere and worship the Tathagatas. This Bodhisattva will become a recipient of the super-knowledges, that one will not. This Bodhisattva will have a perfectly pure Buddha-field, that one will not. This Bodhisattva has matured beings, that one has not. The Buddhas and Lords praise this Bodhisattva; that one they do not praise. These Bodhisattvas will stand near the Buddhas, the Lords; those will not. This Bodhisattva will have a limited congregation, that one an unlimited one. This Bodhisattva, after he has known full enlightenment, will have a congregation of Bodhisattvas; that one will not. This Bodhisattva is in his last rebirth; that one is not. This Bodhisattva will have a Mara; that one will not”. This is the perfectly pure Dharma-Eye of a Bodhisattva.

7.

śāriputra āha: katamad bhagavan bodhisattvasya mahāsattvasya pariśuddhaṃ buddhacakṣuḥ? bhagavān āha: yac chāriputra bodhisattvo mahāsattvo bodhicittānantaraṃ vajropamaṃ samādhiṃ samāpadya ekacittakṣaṇasamāyuktayā prajñayā sarvākārajñatām anuprāpnoti, daśabhis tathāgatabalaiḥ samanvāgataḥ, caturbhir vaiśāradyaiś catasṛbhiḥ pratisaṃvidbhir aṣṭādaśabhir āveṇikair buddhadharmair mahāmaitryā mahākaruṇayā ca samanvāgataḥ, yena ca cakṣuṣā bodhisattvena mahāsattvena nāsti kiñcid adṛṣṭaṃ vāśrutaṃ (psp1-1: 98) vāmataṃ vāvijñātaṃ vā sarvair ākāraiḥ. evaṃ hi śāriputra bodhisattvasya mahāsattvasya pariśuddhaṃ buddhacakṣuḥ.
221：舍利弗白佛言：何謂菩薩得佛眼淨？佛言：已得金剛三昧，得薩云若、佛十種力、四無所畏，行四等心、十八不共、大慈大悲。是菩薩眼所見諸法一切眾事，無事不見、無聲不聞、無物不護、無法不覺。舍利弗、是為菩薩得阿惟三佛得最正覺眼。	222：舍利弗白佛言：云何開士大士佛眼淨？佛告舍利弗：開士大士所用因與無上道意，金剛之喻三昧正受，具足一切諸通慧，如來十力、四無所畏、四分別辯、十八不共諸佛之法，大慈大悲，至于開士大士眼普達一切佛法，於一切佛法無所不見、無所不聞，無有限量、無所不通。是，舍利弗！開士大士逮得無上正真之道，成最正覺時，乃能具足得佛眼淨。	223：舍利弗白佛言：世尊！云何菩薩摩訶薩佛眼淨？佛告舍利弗：有菩薩摩訶薩求佛道，心次第入如金剛三昧，得一切種智，爾時成就十力、四無所畏、四無閡智、十八不共法、大慈大悲。是菩薩摩訶薩用一切種智，一切法中無法不見、無法不聞、無法不知、無法不識。舍利弗！是為菩薩摩訶薩得阿耨多羅三藐三菩提時佛眼淨。
220：時，舍利子復白佛言：世尊！云何菩薩摩訶薩清淨佛眼？佛言：舍利子！菩薩摩訶薩菩提心無間，入金剛喻定，得一切相智，成就佛十力、四無所畏、四無礙解、大慈、大悲、大喜、大捨、十八佛不共法、無障無礙解脫佛眼。菩薩摩訶薩由此佛眼，超過一切聲聞、獨覺智慧境界，無所不見、無所不聞、無所不覺、無所不識，於一切法見一切相。舍利子！是名菩薩摩訶薩清淨佛眼。舍利子！菩薩摩訶薩證阿耨多羅三藐三菩提時，乃得如是清淨佛眼。

Sariputra: What is a Bodhisattva’s perfectly pure Buddha-Eye?

The Lord: The Bodhisattva, when immediately after the thought of enlightenment he has, with a wisdom conjoined with one single thought-moment, entered on the adamantine concentration, reaches the knowledge of all modes. He is endowed with the ten powers of a Tathagata, the four grounds of self confidence, the four analytical knowledges, the 18 special Buddha-dharmas, the great friendliness, the great compassion, the great sympathetic joy, the great even-mindedness, and the unhindered deliverance of a Buddha. And that Eye of the Bodhisattva does not meet with anything that is not seen, heard, known or discerned – in all its modes. That is the Bodhisattva’s perfect Buddha-Eye.