法華玄義釋籤 7.22

7.22

六明開，中二：先約智開，次約眼開。若知見不異眼智，故不須約之論開，亦為未了者重為開之。先約智中又二：先總明所開一十六番須開。次「何者」下釋，又二：先釋，次結。初又二：初開藏通十二番，次開別教四番。初又二：初明開世智，次開十一智。初又二：初明世智，次略結位。次又二：初「若五停」下略開十一，次「須一一將十二番智來」等者，略明格位，故此藏七通五隨智高下按位進入，當體即按位，進入即不定。次別教，如文。次總判結名，可知。次約五眼者，初明開，次料簡。初文二：先總開，次別開。別開又二：先開，次結。初文中初肉眼又三：初正開，次「學大乘」下引證，三「即是」下結。次天眼中二：先引經明開，次結。初文奪那律所見非真，即指世尊不二相見為真天眼，那律但得彈斥之益，不名為開。正令梵王所得天眼，即彼有相為不二相，故名為開。次決慧眼中，開麁慧眼成妙慧眼，故云「願得如世尊」等也。決法眼中云「邊際智滿」者，決別地前法眼，來至等覺，入重玄門不思議眼，故下第五卷釋圓位中云「觀達無始無明源底，邊際智滿名為等覺」。即成圓門，遍應法界，名入重玄。不同別教教道重玄，居妙覺邊名邊際智滿，亦可以佛不可思議用為邊際智以為法眼。次佛眼中不復別論，但云四眼融入，以釋佛眼相也。「五眼」下結，可知。次料簡中「問佛眼」至「為妙」者，問前開肉眼中引《法華經》六根清淨文也。「迦陵頻伽」如《止觀》第一記。言「若開」者，謂若進入論開或入分證等也。

Regarding the sixth [topic], "explaining opening": it has two parts. First, opening in terms of wisdom; second, opening in terms of the eyes. If knowing and seeing are not distinct from the eyes and wisdom, there is no need to discuss opening in terms of them; yet, for those who have not yet understood, it is repeatedly opened for them. In the first part on wisdom, there are two subparts: first, generally explaining the sixteen iterations to be opened as requiring opening; second, from "Why is this?" down, the explanation. This also has two subparts: first, the explanation; second, the conclusion. The first has two subparts: first, opening the twelve iterations of the Tripiṭaka and Shared teachings; second, opening the four iterations of the Separate Teaching. The first has two subparts: first, explaining the opening of worldly wisdom; second, opening the eleven wisdoms. The first again has two: first, explaining worldly wisdom; second, briefly concluding the stages. The next has two: first, from "if the five stops" down, briefly opening the eleven; second, "one must take each of the twelve iterations of wisdom..." and so forth, which briefly explains matching the stages. Thus, these seven of the Tripiṭaka and five of the Shared advance according to their stage in line with the height or depth of their wisdom: in their intrinsic nature they match the stages; in their progression they are indeterminate. Next, the Separate Teaching is as in the text. Next, the general evaluation and concluding designation can be understood. Next, regarding the five eyes: first, explaining the opening; second, the critical analysis. The first has two: first, general opening; second, specific opening. The specific opening has two: first, opening; second, concluding. In the first part, first, the physical eye has three: first, directly opening; second, from "practicing the Great Vehicle" down, citing proof; third, from "that is" down, concluding. Next, the heavenly eye has two: first, citing sūtras to explain opening; second, concluding. The first part strips Aniruddha of what he sees as untrue, directly pointing to the World-Honoured One's seeing of non-dual characteristics as the true heavenly eye; Aniruddha merely gained the benefit of being rebuked, which is not called opening. Directly causing the heavenly eye attained by the Brahmā King to take those characterized forms as non-dual characteristics—this is called opening. Next, in determining the wisdom eye, opening the coarse wisdom eye brings about the wondrous wisdom eye, hence it says "vowing to attain like the World-Honoured One..." and so forth. In determining the Dharma eye, regarding the words "the limit wisdom is fulfilled": this determines the Dharma eye before the bhūmis in the Separate Teaching, bringing it to equal enlightenment and entering the wondrous eye of the gate of profound upon profound; hence below, in the fifth fascicle explaining the stages of the Perfect Teaching, it says, "Contemplating and penetrating to the bottom of the source of beginningless ignorance, the fulfillment of limit wisdom is called equal enlightenment." It then accomplishes the Perfect gate, responding universally to the Dharma realm, which is called entering the profound upon profound. It is not like the profound upon profound of the teaching path of the Separate Teaching, which abides beside wondrous enlightenment and is termed the fulfillment of limit wisdom; or, one may take the Buddha's inconceivable functioning as the limit wisdom, considering it the Dharma eye. Next, regarding the Buddha eye, it is not discussed separately again; it merely says the four eyes merge into it, in order to explain the characteristics of the Buddha eye. From "the five eyes" down, the conclusion can be understood. Next, in the critical analysis, from "Question: The Buddha eye..." to "...as wondrous": this asks about the passage on the purification of the six sense faculties cited from the Lotus Sūtra when opening the physical eye above. "Kalaviṅka" is as explained in the first fascicle of the Notes on Zhiguan. The phrase "if opened" means if one discusses opening in terms of advancement or entering partial realization, and so forth.