維摩經略疏 9.99

9.99

「樂實」者，是慕中道實相為名。「實不實為二」，不實是俗、實是真，以此為二，此則為別。今實相之中不得凡夫之不實名無俗，不得二乘之實故無真，即入不二門。「非肉眼見」，慧眼所見故。《涅槃》云「二乘之人雖有慧眼，名為肉眼。學大乘者雖有肉眼，名為佛眼。」二乘雖有慧眼，止斷三界見思，不見佛性。以不見故，雖有慧眼名為肉眼。若圓教中六根淨位，雖是父母所生肉眼，爾時已斷分段見思。是故二乘之人雖以慧眼斷惑，止齊圓教六根，故言二乘之人名為肉眼。此六根清淨在方便位已觀中道，雖是肉眼名為佛眼。但大乘見佛性不同，若約別教為語，正觀中道未見佛性為慧眼，照二諦為法眼，三諦同觀為佛眼。就圓教為語，銅輪之中即得佛眼，三諦同觀。故《涅槃》云「學大乘者雖有肉眼名為佛眼」，此語似指六根清淨之肉眼名為佛眼，況初住耶。得此佛眼之觀，豈復分別是實不實？名為入不二法門。

"Leshí" (Delighting in Reality) is named after longing for the true reality of the Middle Way. "Reality and unreality are two": unreality is conventional, and reality is true; taking these as two constitutes distinction. Now, within true reality, one finds neither the unreality of ordinary persons—which is called having no conventional—nor the reality of the two vehicles—so there is no ultimate; this is entering the gate of nonduality. "It is not seen by the physical eye," because it is seen by the wisdom eye. The Nirvāṇa Sūtra says: "Although people of the two vehicles possess the wisdom eye, it is called the physical eye. Although those who study the Mahāyāna possess the physical eye, it is called the buddha eye." Although the two vehicles possess the wisdom eye, they only sever the view and thought [afflictions] of the three realms and do not see the buddha-nature. Because they do not see it, although they have the wisdom eye, it is called the physical eye. If [one considers] the stage of the purification of the six sense faculties within the Perfect Teaching, although it is the physical eye born of mother and father, at that time the view and thought [afflictions] of fragmentary [samsāra] have already been severed. Therefore, although people of the two vehicles sever defilements with the wisdom eye, they only match the six sense faculties of the Perfect Teaching; hence it is said that people of the two vehicles are said to have the physical eye. In this stage of expedients where the six sense faculties are purified, they have already contemplated the Middle Way; thus, although it is a physical eye, it is called the buddha eye. However, the seeing of buddha-nature in the Mahāyāna is not uniform: if explained according to the Distinct Teaching, directly contemplating the Middle Way without yet seeing the buddha-nature is the wisdom eye; illuminating the two truths is the Dharma eye; contemplating the three truths simultaneously is the buddha eye. If explained according to the Perfect Teaching, one attains the buddha eye within the copper wheel [stage], contemplating the three truths simultaneously. Thus the Nirvāṇa Sūtra says: "Although those who study the Mahāyāna possess the physical eye, it is called the buddha eye." These words appear to designate the physical eye of the purification of the six sense faculties as the buddha eye—how much more so the first stage of abiding! If one attains this contemplation of the buddha eye, how could one further distinguish between real and unreal? This is called entering the Dharma-gate of nonduality.