大般涅槃經義記 1.151

1.151

三「云何」下結破無差。就因難中文亦有三：一彰昔異今，「先受施者未具檀」等，明行未圓。六度之義，廣如別章。「唯得肉」下彰解不具。何故五眼乃名為解？於五眼中，佛、慧、法眼是智解故。五眼之義亦如別章。於五眼中，肉眼為始、天眼為次、慧眼第三、法眼第四、佛眼第五。於此五中，肉眼先有，故云唯得；餘四修起，爾時未得。就未得中，天眼凡法今廢不論，餘三聖智今此辯之。就此三中，從下向上應當說言未得慧眼乃至佛眼，今此文中從上向下，是故說言未得佛眼乃至慧眼，越法名「乃」。此約三乘別教言耳，據實菩薩亦分具五眼。二明今異昔，「後受施者已具檀」等，明其行圓，以此諸度修在菩薩，成在佛故。「具佛眼」等彰其解具。就聖眼中從上向下，故云具佛乃至慧眼，天、肉不論。三「云何」下，結破無差。就緣難中文亦有三：初言「先受入腹消」等，彰昔異今。二「後受」已下明今異昔。「無五果」者，無食所成色、力、壽等五事果也。三「云何」下，結破無差。

Third, from "how could..." down concludes with the refutation of "no difference." In the objection concerning the cause, the text also has three [parts]: first, revealing how the past differed from the present: "the one who previously received the giving had not yet completed the dāna," and so forth, clarifies that his practice was not yet round and complete. The meaning of the six pāramitās is extensive, as in the separate chapter. From "only possessed the flesh [eye]" down reveals that his understanding was not complete. Why are the five eyes called understanding? Because among the five eyes, the buddha, wisdom, and dharma eyes are knowledge and understanding. The meaning of the five eyes is also as in the separate chapter. Among the five eyes, the flesh eye is the beginning, the divine eye is the second, the wisdom eye is the third, the dharma eye is the fourth, and the buddha eye is the fifth. Among these five, the flesh eye is possessed first, and so it is said "only possessed"; the remaining four are aroused through cultivation and were not yet obtained at that time. Among those not yet obtained, the divine eye is an ordinary dharma and is set aside here without discussion; the remaining three are noble knowledges and are discussed here. Among these three, going from lower to higher, one should say "had not yet obtained the wisdom eye up to the buddha eye"; now in this text, going from higher to lower, it therefore says "had not yet obtained the buddha eye down to the wisdom eye"; transcending order is what "even/down to" (nai) means. This is spoken according to the distinct teachings of the three vehicles; in reality, a bodhisattva also partially possesses the five eyes. Second, clarifying how the present differs from the past: "the one who subsequently received the giving has already completed the dāna," and so forth, clarifies that his practice is round and complete, because the cultivation of these pāramitās belongs to the bodhisattva, while their fulfillment belongs to the Buddha. "Possessing the buddha eye," and so forth, reveals that his understanding is complete. Among the noble eyes, going from higher to lower, it therefore says "possessing the buddha eye down to the wisdom eye," with the divine and flesh [eyes] not discussed. Third, from "how could..." down concludes with the refutation of "no difference." In the objection concerning conditions, the text also has three [parts]: first, stating that "what was previously received entered the belly and was digested," and so forth, reveals how the past differed from the present. Second, from "subsequently received" down clarifies how the present differs from the past. "Without the five fruits" means being without the five fruits produced by food: form, strength, lifespan, and so forth. Third, from "how could..." down concludes with the refutation of "no difference."