無量壽經連義述文贊 3.62

3.62

經曰「得深禪定」至「覺了法性」者，述云：此後、別歎。有二：此初、成自德也。禪定、通、明慧、七覺者，既成之德。禪者四禪，定者四空，通者六通，明者三明，慧者三慧，七覺亦在見道位故，進求佛德故。修心佛法所求之德，德雖無量，略舉五眼。肉天二眼皆以淨色為體。彼土肉眼，通見無數世界諸色，故云清徹。所見審實，故無不了。有說：肉眼見障內色。非也。違清徹明了故。今即照矚現在色像名為肉眼，依定所發眼能見眾生死此生彼故名天眼。所見廣多故云無量，亦長遠故云無限。法眼即以有智為體，能見眾生根欲性心及諸佛法，故名法眼。普知三乘道法差別，故云究竟諸道。慧眼即以空智為體，照真空理，故云見真。窮真理之源，故云度彼岸。度者至也。佛眼自有二，所謂總、別。別即一切種智為體，無法不照，故云具足。亦見佛性，故云覺法性。總即前四眼，佛之所得觀境同盡，故云具足了。

The sūtra says: "Attaining deep meditative concentration... awakening to and comprehending the Dharma-nature." The commentary states: This latter part is a specific praise. It has two parts: this first part is perfecting their own virtues. Meditative concentration, supernormal knowledges, clear knowledges, wisdom, and the seven limbs of awakening are already perfected virtues. "Meditative concentration" refers to the four dhyānas; "absorption" to the four formless attainments; "supernormal knowledges" to the six abhijñās; "clear knowledges" to the three vidyās; "wisdom" to the three wisdoms. The seven limbs of awakening are also in the stage of the path of vision. Therefore, [they are said] to advance and seek the virtues of a Buddha. The virtues sought by cultivating the mind in the Buddhadharma, though immeasurable, are briefly illustrated by the five eyes. Both the fleshy and heavenly eyes have pure form as their substance. In that land, the fleshy eye penetrates and sees the forms of countless worlds; hence it says "clear and penetrating." What it sees is thoroughly true; hence there is nothing it does not comprehend. Some say: the fleshy eye only sees form within obstructions. This is not correct, for that contradicts "clear, penetrating, and distinctly comprehending." Here, illumination that observes present forms and images is called the fleshy eye; the eye generated based on concentration that can see sentient beings dying here and being born there is called the heavenly eye. Because what it sees is vast and numerous, it says "immeasurable"; and because it is far-reaching, it says "limitless." The Dharma-eye has cognition of existence as its substance, being able to see the faculties, desires, natures, and minds of sentient beings as well as all Buddhadharmas; hence it is called the Dharma-eye. Universally knowing the distinctions among the paths and dharmas of the three vehicles, it says "completely consummating all paths." The wisdom-eye has cognition of emptiness as its substance, illuminating the principle of true emptiness; hence it says "seeing the true." Exhausting the source of true principle, it says "crossing to the other shore." "Crossing" means arriving. The Buddha-eye itself has two aspects: general and specific. Specifically, it has the omniscience of aspects as its substance, leaving no dharma unilluminated; hence it says "fully endowed." It also sees the Buddha-nature; hence it says "awakening to the Dharma-nature." Generally, it comprises the previous four eyes, so that the spheres observed by the Buddha are all exhausted; hence it says "fully comprehending."