妙法蓮華經玄義 3.76

3.76

若得知見中意，不復論五眼。迷者未了，更約眼明麁妙。如肉眼盲閉，何由見色？徒聞人說，起種種想，終非真見。欲令眼開，應須治膜，那得閉眼，執諍何益耶？閉眼想則麁，眼開見則妙。天眼未開，不見障外為麁，修禪定願智之力，能發得淨色，徹障內外，明闇無隔。慧眼未開，常行死逕，假令情想，亦復非實，故為麁；無漏豁發，故稱為妙。諦理明了，故稱妙。法眼未開，差機說法。如身子僻教，滿願穢器，名為麁。破障通無知，分別藥病名之為妙。

If one understands the intent within knowing and seeing, one no longer discusses the five eyes. Because those who are confused have not yet comprehended, we further clarify the crude and the wonderful in terms of the eyes. Just as when the physical eye is blind and shut, how could it see forms? Merely hearing what others say and giving rise to various conceptualizations is ultimately not true seeing. If one wishes to cause the eye to open, one must treat the cataracts; how could one keep the eyes shut? What benefit is there in clinging and disputing? Shutting the eyes and conceptualizing is crude; opening the eyes and seeing is wonderful. When the divine eye is not yet opened, not seeing beyond obstructions is crude; cultivating the power of dhyāna and aspiration-wisdom can produce pure physical matter, penetrating unobstructed through internal and external, with no barrier between light and darkness. When the wisdom eye is not yet opened, one constantly walks dead ends, and even if one forms mental conceptions, they are still not real, and hence it is crude; when the undefiled suddenly opens forth, it is called wonderful. Being clearly lucid regarding the principle of truth is therefore called wonderful. When the dharma eye is not yet opened, one speaks the dharma mistargeting the capacity. Just as Śāriputra gave improper teaching, or Pūrṇa [spoke to] an impure vessel, this is called crude. Breaking barriers to penetrate ignorance and discriminating medicines and illnesses is called wonderful.