仁王護國般若經疏 5.82

5.82

「復次慧光」下，第十二法師。文三：初標位者，以此地菩薩得無礙智，化諸眾生、現諸神通，名為「慧光神變」也。「住上上」下，二明觀差。文四：今初，配位。「滅心心相」者，一明滅心滅意等名滅心，滅心數名滅相。「法眼見」下，三明見境。法眼見一切法，即別明。三眼色空見，即總明。三眼者，佛、法、慧也。慧眼見色空，法眼見色假，佛眼見中道。空假不二而二、二而不二。雙照即不二而二，雙忘即二而不二。舉三眼對色二境，見之一字總明三見之差別也。見色空即空諦，見色假即有諦，雙照即第一義諦。此三約教有五：一別入通，以幻色為有，見空為真，非有非空為第一義。二圓入通，三諦同前，加一切法趣。三別教，以幻有即空為俗，不空為真，不有不空為中道。四圓入別，中加一切法趣。五圓教，三諦皆云一切法趣也。

From "Furthermore, Light of Wisdom" below is the twelfth Dharma master. The text has three parts: first, designating the rank: because the bodhisattva of this bhūmi attains unhindered wisdom, transforms sentient beings, and manifests various supernatural powers, it is called "supernatural transformations of the light of wisdom." From "Dwelling in the supreme of the supreme" below is, second, clarifying the differences of contemplation. The text has four parts: now, first, matching the rank. "Extinguishing the characteristics of mind after mind": first, clarifying that extinguishing mind (citta), extinguishing intention (manas), and so forth is called extinguishing the mind; extinguishing mental factors (caitta) is called extinguishing characteristics. From "The Dharma-eye sees" below is, third, clarifying the objects seen. The Dharma-eye seeing all phenomena is the distinct clarification; the three eyes' vision of form and emptiness is the general clarification. The three eyes are the buddha[-eye], Dharma[-eye], and wisdom[-eye]. The wisdom-eye sees form as empty; the Dharma-eye sees form as provisional; the buddha-eye sees the Middle Way. Emptiness and provisionality are not two yet two, two yet not two. Illuminating both is not two yet two; forgetting both is two yet not two. Raising the three eyes against the two objects of form, the single word "sees" generally clarifies the differences among the three visions. Seeing form as empty is the truth of emptiness; seeing form as provisional is the truth of existence; illuminating both is the truth of supreme meaning. These three, when classified according to the teachings, have five modes: First, the distinctive entering the shared, which takes illusory form as existence, sees emptiness as the real, and nonexistence and non-emptiness as the supreme meaning. Second, the perfect entering the shared, where the three truths are the same as the former, adding that all phenomena tend toward them. Third, the distinctive teaching, which takes illusory existence being identical to emptiness as the conventional, non-emptiness as the real, and neither existence nor emptiness as the Middle Way. Fourth, the perfect entering the distinctive, adding in the middle that all phenomena tend toward them. Fifth, the perfect teaching, where all three truths are said to be that toward which all phenomena tend.