妙法蓮華經玄贊 4.224

4.224

贊曰：下廣釋，分二：初二十一頌半頌初以三乘方便誘引，即長行云「知諸眾生有種種欲深心所著，隨其本性以種種因緣譬喻言辭方便力而為說法」；後有七頌頌今說真實，即長行云「如此皆為得一佛乘一切種智故」。即頌初權後實之義。就初文分四：初三頌半見生處危難，次三頌思救不可得，次十一頌半請念設權方，後三頌半正說三乘化。初中有二：一頌無善，二頌半有惡。此初也。《般若經》說佛有五眼：一肉眼，非脩定生，四大所造，或長養、或異熟，淨色為性。二天眼，斷於定障，修習所起，唯是長養，四大所造淨色為性。三法眼，觀事有慧。四慧眼，觀空理慧。五佛眼，因積而果圓，攬前四為體。龍樹解云「如四大河流至天池通名大海，如是四眼流至佛果通為佛眼。」初二體色，次二體智，後一通二。又言人等有肉眼，天等有天眼，二乘有慧眼，菩薩有法眼，佛有佛眼，由此說五。《瑜伽》十四說有三眼：一肉眼，能照顯露無障礙色；二天眼，能照隱顯有無障色；三慧眼，能照一切種若色非色。法眼體慧合慧為一，不同色眼境有隱顯，故略不論。佛眼即前四眼，或談因非果，故亦不說。《華嚴經》說十眼：一肉眼，見一切色；二天眼，見死此生彼；三慧眼，見諸眾生諸根差別；四法眼，見一切法第一義；五佛眼，見佛十力；六智眼，分別了知一切種法；七光明眼，見一切佛光明；八出生死眼，見涅槃法；九無礙眼，見一切法無有障礙；十普眼，謂見法界平等法門。十中第一是五中第一，見諸色故；此中第二是前第二；此中第三第五第六第七第九五眼是前法眼；此第四第八是前慧眼，見真諦故，或第四第八第九三眼是前慧眼，俱見理故；第十普眼是前佛眼，普見法界平等性故。「以佛眼觀」者，以五眼中佛眼觀也；十中佛眼不見眾生見十力故。六道眾生無始不修福智二因，未獲七種聖財及人天七法財，謂施、戒、忍、勤、定、慧、方便，故無福及慧。

The Commentary says: The broad explanation below is divided into two parts: first, twenty-one and a half verses versify how he initially used the expedient means of the three vehicles to guide them, which corresponds to the prose: "Knowing that sentient beings have various desires deeply clinging to their hearts, according with their fundamental natures, by means of various causes and conditions, parables, and expressions, through the power of expedient means he expounded the Dharma for them"; afterwards, seven verses versify the present teaching of the real, which corresponds to the prose: "All this is done for the sake of attaining the Single Buddha Vehicle and omniscience." That is, it versifies the meaning of first provisional and then real. In the first section there are four divisions: first, three and a half verses on seeing the danger and hardship of their rebirth places; next, three verses on considering that rescuing them is impossible; next, eleven and a half verses on entreaties and thoughts to set forth provisional means; and finally, three and a half verses on properly expounding the teaching of the three vehicles. In the first of these there are two parts: one verse on the absence of good, and two and a half verses on the presence of evil. This is the first. The Prajñā-sūtras say the Buddha has five eyes: first, the fleshly eye, which is not born of cultivating absorption, is made of the four great elements, and is either nourished or of ripening nature, having pure matter as its nature. Second, the divine eye, which severs hindrances to absorption, arises from cultivation, is purely nourished, and has pure matter made of the four great elements as its nature. Third, the dharma eye, which is wisdom contemplating phenomena. Fourth, the wisdom eye, which is wisdom contemplating the principle of emptiness. Fifth, the buddha eye, whose causes accumulate and whose fruit is perfected, encompassing the previous four as its essence. Nāgārjuna explained: "Just as the four great rivers flow into the lake of heaven and are collectively called the great ocean, so the four eyes flow into the fruit of buddhahood and are collectively called the buddha eye." The first two have matter as their essence, the next two have wisdom as their essence, and the last one encompasses both. It is also said that humans and the like have the fleshly eye, devas and the like have the divine eye, the two vehicles have the wisdom eye, bodhisattvas have the dharma eye, and buddhas have the buddha eye; hence five are spoken of. Fascicle 14 of the Yogācāra[-bhūmi] says there are three eyes: first, the fleshly eye, which can illuminate manifest, unobstructed matter; second, the divine eye, which can illuminate concealed and manifest, obstructed and unobstructed matter; third, the wisdom eye, which can illuminate all kinds, whether matter or non-matter. The dharma eye's essence is wisdom, so it combines with wisdom into one; unlike the material eyes whose objects have the concealed and the manifest, it is therefore omitted from discussion. The buddha eye is simply the previous four eyes, or it discusses the cause rather than the fruit, so it is also not mentioned. The Avataṃsaka-sūtra speaks of ten eyes: first, the fleshly eye, seeing all matter; second, the divine eye, seeing death here and birth there; third, the wisdom eye, seeing the differences in sentient beings' faculties; fourth, the dharma eye, seeing the ultimate truth of all phenomena; fifth, the buddha eye, seeing the ten powers of the Buddha; sixth, the eye of gnosis, discerning and knowing all kinds of phenomena; seventh, the eye of radiance, seeing the radiance of all buddhas; eighth, the eye leaving birth and death, seeing the phenomenon of nirvāṇa; ninth, the unobstructed eye, seeing that all phenomena are without obstruction; tenth, the universal eye, seeing the equal Dharma-gate of the dharmadhātu. Among the ten, the first is the first among the five, because it sees all matter; the second here is the second of the former; the third, fifth, sixth, seventh, and ninth here—these five eyes—are the former dharma eye; the fourth and eighth here are the former wisdom eye, because they see the true reality; or the fourth, eighth, and ninth—these three eyes—are the former wisdom eye, because they all see principle; the tenth, the universal eye, is the former buddha eye, because it universally sees the equality of the dharmadhātu. "Observing with the buddha eye" means observing with the buddha eye among the five eyes; for the buddha eye among the ten does not see sentient beings, but sees the ten powers. Sentient beings in the six destinies have from beginningless time not cultivated the two causes of merit and wisdom, and have not obtained the seven kinds of noble wealth nor the seven kinds of dharma wealth of humans and devas—namely, giving, moral discipline, patience, diligence, meditation, wisdom, and expedient means; therefore they lack merit and wisdom.