說無垢稱經疏 3.369

3.369

贊曰：四彼答也。有佛釋迦，久修善本，得真天眼。空理義云：釋迦真智，內契真空，不捨寂定，不是有為；外隨世俗，見諸佛國，不是無為。名真天眼。不同外道見於二相及種種相。二相者，總有空相，種種相者別有空相。應理義云：無滅天眼，用而不寂，先入本定，後起天眼。天眼散心有漏無記，名非真眼。唯見大千，如來天眼，無分別智，正觀真如，不捨寂定，後得智中起於無漏善性天眼，見諸佛國、廣盡十方，能無二相及種種相。二者有行無行、總差、別相共相之類。種種相者，別差別相自相之類，此虛妄分別相也。

The Commentary says: The fourth is his answer. There is the Buddha Śākyamuni, who has cultivated roots of goodness for a long time and obtained the true divine eye. According to the principle of emptiness: Śākyamuni's true wisdom internally accords with true emptiness, not abandoning tranquil absorption, and thus is not conditioned; externally it accommodates the conventional, seeing all Buddha-lands, and thus is not unconditioned. This is called the true divine eye. It is unlike non-Buddhists who see two marks and manifold marks. As for the 'two marks,' they are the general marks of existence and emptiness; the 'manifold marks' are the specific marks of existence and emptiness. According to the rationalist principle: Aniruddha's divine eye is functioning without being tranquil; he first enters the root concentration, and afterward gives rise to the divine eye. The divine eye is a distracted mind, contaminated and indeterminate, and is called an untrue eye. It sees only the great trichiliocosm. The Tathāgata's divine eye consists of non-discriminative wisdom directly contemplating tathatā without abandoning tranquil absorption; within the subsequently attained wisdom, he gives rise to the divine eye of uncontaminated, wholesome nature, seeing all Buddha-lands and extending throughout the ten directions, capable of being without the two marks and manifold marks. The 'two' refers to having mental marks and lacking mental marks, or general differentiations, specific marks, and common marks, and the like. The 'manifold marks' refers to particular distinctive marks, unique marks, and the like, which are marks of false discrimination.