般若波羅蜜多心經幽贊 2.15

2.15

眼類有五，一、肉眼，非定所生大造淨色。二、天眼，因定所起大造淨色。三、慧眼，照理空智。四、法眼，達教有慧。五、佛眼，前四覺滿總得佛名。今在因位，慧眼達空，明了矚觀，故名「照見」。然此空性，資糧位中聽聞、思惟，多唯信解；在加行位方純修觀，雖皆名照，猶帶相故，而未證真；住十地中起無漏觀，通達真理，方實照空；至如來位照見圓滿，知離言境，假名為空。雖此空言通空我、法，逗舍利子，唯說法空，我執久亡，不假空故。或復我執依法執生，但觀法空，我隨空故。此所說空雖體無異，而依事顯亦有差別，如《大經》中或說十六，謂內空、外空、內外空、大空、空空、勝義空、有為空、無為空、畢竟空、無際空、無散空、本性空、相空、一切法空、無性空、無性自性空；或說十七，加無所得空；或說十八，又加自性空；或說十九，別加所緣、增上及互無空；或說二十，於十八中離無散空為散空、無變異空，離相空為自相空、共相空。釋初頌曰：

There are five kinds of eyes: first, the fleshly eye, which is pure form derived from the great elements not produced by meditative absorption; second, the divine eye, which is pure form derived from the great elements arising from meditative absorption; third, the wisdom-eye, which is the wisdom that illuminates the emptiness of principle; fourth, the dharma-eye, which is the wisdom that penetrates the existence of the teachings; fifth, the Buddha-eye, in which the awakening of the previous four is complete, collectively acquiring the name of Buddha. Now, in the causal stage, the wisdom-eye penetrates emptiness, clearly viewing and observing it; hence it is called "illuminated and saw". However, regarding this emptiness, in the stage of provisions one listens and reflects, mostly with only faith and understanding; in the stage of applied practice one purely cultivates contemplation, which, though both called illumination, still carries marks and thus has not yet realized the real; abiding in the ten grounds, one gives rise to non-outflow contemplation, penetrating the true principle, only then truly illuminating emptiness; reaching the Tathāgata stage, illumination and vision are fulfilled, knowing the ineffable realm provisionally called empty. Although this word "empty" applies equally to emptying self and dharmas, when addressing Śāriputra, only the emptiness of dharmas is taught, because grasping at self had long been extinguished and did not need to be emptied; or again, because grasping at self arises based on grasping at dharmas, merely contemplating the emptiness of dharmas causes the self to become empty along with them. Although this taught emptiness does not differ in substance, differences appear based on phenomena, as in the Great Sūtra sixteen are sometimes taught — internal emptiness, external emptiness, internal-external emptiness, great emptiness, emptiness of emptiness, ultimate emptiness, conditioned emptiness, unconditioned emptiness, absolute emptiness, beginningless emptiness, undispersed emptiness, original nature emptiness, marks emptiness, all-dharmas emptiness, non-nature emptiness, and non-nature own-nature emptiness; or seventeen are taught, adding unattainable emptiness; or eighteen are taught, further adding own-nature emptiness; or nineteen are taught, separately adding cognitive-object, dominant, and reciprocal-nonexistence emptiness; or twenty are taught, dividing undispersed emptiness within the eighteen into dispersed emptiness and non-transformation emptiness, and dividing marks emptiness into self-characteristic emptiness and common-characteristic emptiness. Explaining the first stanza, it says: