維摩經略疏垂裕記 3.8

3.8

二、「但眼」下，別釋，二：初、通示略消，二：初、通示五眼，二：初、約用釋相。「又能雙照至事理」者，荊溪云：故知五眼但是體用而已。若從修觀，肉眼居首；今從歎佛，故體用同時。「約教」下，若約當教則各有五眼，如常所論。若以偏圓相待總而明之，唯圓佛眼、別教法眼、通菩薩慧眼、藏菩薩肉天二眼。若約二乘，則兩教俱得慧眼也。若論圓意，一心三諦即具五眼。照心因緣生法即肉天二眼、真諦慧眼、俗諦法眼、中諦佛眼。三諦既不縱橫，五眼豈應隔異？荊溪向云但是體用，斯言有徵。是則佛眼為體、四眼為用，體用不二、中邊一如，四教總別美在中矣，六即簡濫高下常分。

Second, from "only the eyes" downwards, distinct explanation, in two: first, general presentation and brief explanation, in two: first, general presentation of the five eyes, in two: first, explaining the characteristics according to function. Regarding "moreover able to illuminate both... phenomena and principle": Jingxi states: "Thus we know that the five eyes are merely substance and function. If approached from the cultivation of contemplation, the fleshy eye comes first; now, approached from praising the Buddha, substance and function are simultaneous." From "according to teachings" downwards: if according to each specific teaching, each possesses the five eyes, as commonly discussed. If universally clarified by contrasting the partial and the perfect: only the perfect [teaching possesses] the Buddha-eye; the distinct teaching, the Dharma-eye; the common [teaching's] bodhisattvas, the wisdom-eye; and the Tripiṭaka [teaching's] bodhisattvas, the fleshy and heavenly eyes. If according to the two vehicles, both teachings attain the wisdom-eye. If discussing the perfect intention, the single mind with the three truths fully possesses the five eyes: illuminating the mind's conditioned arising of phenomena is precisely the fleshy and heavenly eyes; the true truth is the wisdom-eye; the conventional truth is the Dharma-eye; the middle truth is the Buddha-eye. Since the three truths are neither vertical nor horizontal, how could the five eyes be compartmentalized and distinct? What Jingxi previously said about them being merely substance and function—these words have proof. Thus the Buddha-eye is the substance and the four eyes are the function; substance and function are non-dual, the middle and extremes are as one. The general and specific aspects of the four teachings have their excellence in the middle; the six identities eliminate confusion, and the high and low are constantly distinguished.