維摩經略疏垂裕記 3.8

3.8

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.