般若波羅蜜多心經幽贊 2.15

2.15

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: