法華玄贊義決 1.185

1.185

答：一切諸法略有二種：一色法，二非色法。色法之中有其二種：一顯現近色，二隱覆遠色。知顯近色故立肉眼，知隱遠色故立天眼。或色根中定散果別，散業果眼立為內眼，定所起眼立為天眼，勝劣不同故分二種。故無著論云：謂法果、修果此為五眼。麁境界故是初色攝，非色法中有理事境，為了理境立其慧眼，為了事境立其法眼。又雖一智，本後智殊故立為二，故無著論第一義諦攝、世諦攝。又以果對因總立佛眼，故《智論》之前之四眼，若至佛果總名佛眼。或據得人分五種，思准可悉。

Answer: All phenomena are briefly of two kinds: first, material phenomena; second, non-material phenomena. Among material phenomena, there are two kinds: first, manifest and proximate matter; second, concealed and distant matter. Because of knowing manifest and proximate matter, the fleshly eye is established; because of knowing concealed and distant matter, the divine eye is established. Alternatively, within material indriyas, there is a distinction between the fruits of absorption and distraction: the eye that is the fruit of distracted karma is established as the internal [fleshly] eye, and the eye arisen from absorption is established as the divine eye; because their superiority and inferiority differ, they are divided into two kinds. Hence Asaṅga's treatise says: "Namely, the fruit of dharma and the fruit of cultivation; these are for the five eyes. Because its realm is coarse, it is subsumed under the initial matter." Among non-material phenomena, there are the objective realms of principle and phenomena: to thoroughly understand the realm of principle, the wisdom eye is established; to thoroughly understand the realm of phenomena, the dharma eye is established. Furthermore, although it is a single cognition, because fundamental and subsequent cognitions differ, they are established as two; hence Asaṅga's treatise speaks of "subsumed under paramārtha-satya and subsumed under saṃvṛti-satya." Furthermore, by contrasting the fruit with the cause, the buddha eye is established as an aggregate; hence the Mahāprajñāpāramitopadeśa states that when the preceding four eyes reach the fruit of buddhahood, they are collectively named the buddha eye. Or, they are divided into five kinds based on the persons who attain them; by reflecting on this, it can be understood.