法華玄義釋籤 7.21

7.21

三約五眼者，「前明來意」者，前已明智知，次以知見四句分別以顯於眼。眼秖是見，智秖是知，故云為「未了」者。釋中為三：初正明五眼，次約教，三總結。先五眼，具如《止觀》第三記。今肉眼中言「開閉」者，不了因緣麁色等為閉，若了為開。天眼中云「願智力」者，願智謂超越三昧，超越三昧如《止觀》第九記。「身子僻教」如《止觀》第五記。「滿願穢器」者，滿願此音，富樓那彼稱，如《淨名》中云：「無以穢食置於寶器，無以日光等彼螢火」等。「破障通無知」者，通謂神通，塵沙無知障於化道，今破此惑，故云「破障通無知」。二乘等不知，具如〈方便品〉。疏云：「信力謂五品，堅固謂六根」，此即除知以顯不知。約教及結，可知。

Regarding the third [section], "in terms of the five eyes": with respect to the phrase "explaining the preceding rationale for what follows," previously wisdom and knowing were explained; next, the four propositions on knowing and seeing were distinguished to reveal the eyes. The eye is simply seeing, and wisdom is simply knowing, hence it says "for those who have not yet understood." The explanation has three parts: first, directly explaining the five eyes; second, in terms of the teachings; third, the general conclusion. First, the five eyes are detailed in the third fascicle of the Notes on Zhiguan. Now, regarding the words "open and shut" under the physical eye: not understanding cause and conditions, coarse matter, and so forth is "shut"; understanding them is "open." In the heavenly eye, regarding the words "power of vow-wisdom": vow-wisdom refers to the surpassing samādhi; the surpassing samādhi is as explained in the ninth fascicle of the Notes on Zhiguan. "Śāriputra's improper teaching" is as explained in the fifth fascicle of the Notes on Zhiguan. "Pūrṇa's defiled vessel": "Pūrṇa" is translated as "Full Wish" (Manyuan); as the Vimalakīrti says, "Do not place foul food in a precious vessel; do not compare sunlight to a firefly," and so forth. Regarding "breaking obstacles and penetrating unknowing": "penetrating" refers to supernormal powers; the dust-and-sand unknowing obstructs the path of converting others; now this delusion is destroyed, hence it says "breaking obstacles and penetrating unknowing." That the two vehicles and others do not know is detailed in the "Expedient Devices" chapter. The commentary says: "The power of faith refers to the five grades; firmness refers to the six sense faculties." This is removing knowing in order to reveal not knowing. The parts in terms of the teachings and the conclusion can be known.