大般涅槃經義記 8.232

8.232

「如汝言」下，答後二問。先牒問辭，下釋有六：一正對前問就眼分別。十住菩薩「慧眼見故不得明了」，慧眼見空不見實故；「佛眼見性故得明了」，證實之智是其佛眼。二就行分別。為菩提行見性不了；不為行者見性了了，證實之時不見己外更有菩提可為行故。三約位分別。住十住地見性不了；無住無去見性了了，證實之時不見十地可以住中名為不住，亦無佛果可以趣向稱曰不去。四對因分別。十住菩薩智慧因故見性不了；佛斷因果故得了了，證實之時實外無緣，知復約何說因說果？故斷因果方得了了。五約境分別。十住不能覺一切法見性不了；佛覺一切故得了了。良以十住緣觀未盡，緣未盡故心有所在，是故不能覺一切法。至佛息緣，真心平等無處不在，無不在故無有一法在於心外，亦無一心在於法外，心與法界同體照明故覺一切。六就眼見聞見分別。先舉二數，次列兩名，下就人論兩階辯異。一佛與十住相對分別。諸佛眼見故得了了，十住聞見故不了了。下明十住不了之相，唯能自知定得菩提，不知眾生悉有佛性。二十住已上共九地下相對分別。佛與十地同為眼見故得了了，十住菩薩眼見自身得菩提故，九地已還是其聞見。初言「一切乃至九地聞見佛性」正明聞見。「若聞一切眾生有」下辯聞分齊。聞生有性不信之者不名聞見，能信已後方是聞見。何處眾生聞能生信？若論成就，種性已上少分生信，十信亦能。從初答問訖來至此，四段之中第一大段略明證法。

From 'As you have said' onward answers the latter two questions. First it cites the wording of the question, and below the explanation has six [parts]: First, directly addressing the preceding question, it distinguishes them in terms of the eyes. Bodhisattvas of the ten abodes 'see with the wisdom eye, and therefore cannot attain clear comprehension,' because the wisdom eye sees emptiness but does not see reality; 'seeing the nature with the buddha eye, one therefore attains clear comprehension,' because the wisdom that realizes reality is the buddha eye. Second, it distinguishes them in terms of practice. Practicing for the sake of bodhi, one's seeing of the nature is not clear; for one who does not engage in practice, seeing of the nature is clear, because at the time of realizing reality, one does not see that there is any bodhi external to oneself for the sake of which one could practice. Third, it distinguishes them in terms of stage. Abiding in the grounds of the ten abodes, one's seeing of the nature is not clear; non-abiding and non-departing, seeing of the nature is clear, because at the time of realizing reality, one does not see that there are ten grounds in which one can abide, which is called 'non-abiding', nor is there any fruit of buddhahood toward which one can advance, which is called 'non-departing'. Fourth, it contrasts them in terms of cause. Because bodhisattvas of the ten abodes are causes of wisdom, their seeing of the nature is not clear; because a buddha has severed cause and effect, it is clear, for at the time of realizing reality, there are no conditions outside of reality—based on what could one still speak of cause or speak of effect? Therefore, only when cause and effect are severed is it clear. Fifth, it distinguishes them in terms of sphere. The ten abodes are unable to awaken to all dharmas, so their seeing of the nature is not clear; a buddha awakens to all, so it is clear. Truly, it is because the contemplation of conditions in the ten abodes is not yet exhausted; because conditions are not exhausted, the mind has a particular locus, and for this reason they cannot awaken to all dharmas. When one reaches the Buddha, conditions are stilled; the true mind is impartial and nowhere absent; because it is nowhere absent, not a single dharma exists outside the mind, nor does a single mind exist outside dharmas; mind and dharmadhātu are of identical substance and illuminate each other, and therefore he awakens to all. Sixth, it distinguishes them in terms of seeing with the eye versus seeing through hearing. First it raises the number two, next it lists the two names, and below it differentiates the distinctions according to persons on two levels: (1) A buddha and the ten abodes are distinguished in opposition to each other. Because all buddhas see with the eye, it is clear; because the ten abodes see through hearing, it is not clear. Below it clarifies the characteristics of the lack of clarity in the ten abodes: they are only able to know for themselves that they will definitely attain bodhi, but do not know that sentient beings all possess buddha-nature. (2) From the ten abodes on up together with the nine grounds on down are distinguished in opposition to each other. Because a buddha and the ten grounds both see with the eye, it is clear; because bodhisattvas of the ten abodes see with the eye that they themselves will attain bodhi, from the nine grounds on down, it is seeing through hearing. The initial statement that 'all up to the nine grounds see the buddha-nature through hearing' directly clarifies seeing through hearing. From 'If, hearing that all sentient beings have' onward explains the demarcation of hearing. If one hears that sentient beings have the nature but does not believe it, this is not called seeing through hearing; only after being able to believe it is it seeing through hearing. Where are the sentient beings who, upon hearing, can give rise to faith? In terms of accomplishment, those at the stage of lineages and above generate partial faith, and the ten faiths are also capable of it. From the beginning of answering the questions up to this point, of the four sections, this is the first major section, which briefly clarifies the dharmas of realization.