大方廣佛華嚴經隨疏演義鈔 82.29

82.29

疏「初明十眼」等者，疏文有五：一指前經文釋成眼義，如實知見為眼義故；二「十中」下，隨文會釋；三出體；四明次第；五餘如別章示原。然諸教章門多分為七門：一釋名得名、二辨體、三修成次第、四類差別、五見境不同、六約人辨異、七問答分別。今但義合五段之中，初一義當釋名，照矚名眼故，別名隨釋中辨。二隨文會釋中，對餘五眼辨開合同異。於中，先釋前五但明業用同異，後五即開合同異。前中，先總明同異、後別釋。即分為五：一肉眼中，然明見不見，略有五義：一見麁不見細、二見近不見遠、三見明不見暗、四見前不見後、五見障內不見障外。斯即亦是見境不同，故疏釋及引論影出其三而言等者，等取麁細明暗。言「天眼方見遠等」，等取餘四，此乃成不見遠等非釋天眼。「今肉眼」下，舉此顯勝。「四十四」下，引彼指此，其應字合言說字。「此中不說」者，即《智論》指摩訶般若為此中。

Regarding the commentary’s section beginning with "First, clarifying the ten eyes," the commentary has five parts: First, pointing to the preceding sūtra text to explain the meaning of "eye," for knowing and seeing in accordance with reality constitutes the meaning of "eye"; second, from "among the ten" onward, harmonizing and explaining them according to the text; third, identifying their essence; fourth, clarifying their sequence; fifth, the rest is as demonstrated in its source in the separate chapter. Now, most doctrinal chapters divide this into seven headings: (1) explaining the name and its derivation; (2) determining the essence; (3) the sequence of cultivation and completion; (4) classification and differentiation; (5) differences in the objective realms seen; (6) distinguishing differences according to persons; (7) differentiation through questions and answers. Here, the meaning is simply synthesized into five sections: The first corresponds to explaining the name, since illuminating and inspecting is called an "eye"; the specific names are determined within their respective explanations. In the second, harmonizing and explaining them according to the text, the expansion, contraction, similarities, and differences are determined relative to the other five eyes. Within this, the first five are first explained as clarifying merely the similarities and differences in function and activity, while the latter five concern the similarities and differences in expansion and contraction. In the former, it first clarifies the similarities and differences collectively, and then explains them individually. This is divided into five parts: In the flesh eye, regarding seeing and not seeing, there are briefly five meanings: (1) seeing the coarse but not the subtle; (2) seeing the near but not the distant; (3) seeing light but not darkness; (4) seeing the front but not the back; and (5) seeing inside obstructions but not outside obstructions. This also constitutes differences in the objective realms seen; thus the commentary's explanation and quotation from the treatise implicitly indicate three of them, and when it says "and so forth," this includes the coarse, subtle, light, and darkness. The statement "the divine eye only then sees the distant, etc." includes the remaining four; this establishes not seeing the distant, etc., and is not an explanation of the divine eye. From "now, the flesh eye" onward, it adduces this to reveal its superiority. From "forty-four" onward, it cites that text to refer to this one; the character ying (應) should properly be shuo (說). "Not spoken of here" refers to the Dazhidulun indicating the Mahāprajñāpāramitā as "here."