妙法蓮華經玄義 2.5

2.5

As for the extensive explanation, first comes the Dharma, and next the profound. The master of Nanyue brought forward three kinds, namely the dharmas of sentient beings, the dharmas of buddhas, and the dharmas of mind. As the sūtra says: 'In order to cause sentient beings to open, reveal, awaken to, and enter into the vision and knowledge of the Buddha.' If sentient beings lacked the Buddha's vision and knowledge, what opening could be spoken of? One should know that the Buddha's vision and knowledge is stored within sentient beings. Furthermore, the sūtra says: 'Solely with the eyes born of father and mother'—this is the physical eye; 'he completely sees Mount Meru inside and out'—this is the divine eye. Thoroughly seeing all visible forms without defiled attachment is the wisdom eye. Seeing visible forms without error is the dharma eye. Although he has not yet attained the undefiled, his eye faculty is pure. If this single eye possesses the functions of all the eyes, it is the buddha eye. This is the passage in the present sūtra that clarifies the profundity of the dharmas of sentient beings. The Mahāparinirvāṇa-sūtra says: 'Those who study the Mahāyāna, though having physical eyes, are said to have buddha eyes. The five faculties of ears, nose, and so forth are also likewise.' The Aṅgulimālīya-sūtra says: 'That so-called faculty of the eye, in the constancy of the Tathāgatas, is complete and practiced without diminution, seeing clearly and distinctly.' Up to the mental faculty, it is also likewise. The Pañcaviṃśatisāhasrikā Prajñāpāramitā says: 'Because the six sovereign kings are pure by nature.' It also says: 'All dharmas converge into the eye; this convergence is unsurpassable.' If the eye itself is unapprehendable, how much more so that there should be convergence or non-convergence? Up to all dharmas converging into the mind, it is also likewise. This is the various sūtras clarifying the profundity of the dharmas of sentient beings.