大般涅槃經義記 4.240

4.240

上來一段明攝人行，由勤護法物皆樂從，故得眷屬不可破壞。自下明其開化之行，此即答上云何為盲作眼目導，於中有二：一明眾生無法自沾，「脣口乾焦」，菩薩須潤；二明眾生盲無惠目，菩薩須導。後之一段正答上問，前乘論之。前中先問，下佛為辯，於中，初法，次喻，後合。後中四句：一明凡夫不知佛常，猶如生盲；二「若知」下舉聖顯凡，彰彼地前信行菩薩能知佛常，佛說「其人雖有肉眼而名天眼」，能見佛常，名為第一義天眼也，此前一對；三「復次若有能知」已下舉大顯小，彰彼地上證行菩薩能知佛常，佛說是等名為天眼；四「雖有天」下明小異大，彰二乘人不知佛常，雖有天眼而名肉眼。先辯、次釋，「乃至不識自身手足」明不自見佛性真我，佛性真我是己體性，名為自身。真性三歸己所依用說為手足，不能見此，故名肉眼；「不令他識」明不見他，以不見他真身手足故名肉眼。「以是」下結，此後兩句復為一對。

The above section clarified the practice of gathering people: because of diligently protecting the Dharma, all beings joyfully follow, and therefore one obtains a retinue that cannot be destroyed. From here downward clarifies the practice of opening and transforming; this answers the above question: How does one act as an eye and guide for the blind? Therein are two parts: first, clarifying that sentient beings lack the Dharma to moisten themselves, with "lips and mouths parched and dry," so the bodhisattva must moisten them; second, clarifying that sentient beings are blind and lack the eye of wisdom, so the bodhisattva must guide them. The latter section directly answers the question above, while the former discusses it by extension. In the former, first is the question, and below the Buddha clarifies it for him; therein, first is the doctrine, next the metaphor, and later the application. In the latter are four phrases: First, clarifying that ordinary beings do not know the Buddha's permanence, just like someone born blind. Second, from "If they know" downward, adducing noble ones to reveal ordinary beings, showing that bodhisattvas of faithful practice prior to the grounds can know the Buddha's permanence; the Buddha says that "although such persons have flesh eyes, they are called divine eyes"—being able to see the Buddha's permanence is called the ultimate divine eye; this is the first pair. Third, from "Furthermore, if there are those who can know" downward, adducing the great to reveal the small, showing that bodhisattvas of realized practice on the grounds can know the Buddha's permanence; the Buddha says these are called divine eyes. Fourth, from "Although having divine [eyes]" downward, clarifying how the small differs from the great, showing that persons of the two vehicles do not know the Buddha's permanence; although they have divine eyes, they are called flesh eyes. First he clarifies, and next explains: "Even not recognizing one's own body, hands, and feet" clarifies that they do not see for themselves the true self of buddha-nature; the true self of buddha-nature is one's own fundamental essence, called "one's own body"; the Three Refuges of true nature, which are what one relies upon and uses, are spoken of as "hands and feet"; being unable to see these, they are called flesh eyes. "Not causing others to recognize" clarifies not seeing others; because they do not see the true bodies, hands, and feet of others, they are called flesh eyes. From "For this reason" downward is the conclusion; these latter two phrases form another pair.