請觀音經疏 1.11

1.11

Second, as for correlating generally with the various dharmas: these three wisdoms also correspond to the five eyes: illuminating coarse retributive physical form of conventional truth is named the flesh eye; illuminating subtle retributive physical form of conventional truth is named the heavenly eye; illuminating the ultimate is named the wisdom eye; illuminating the distinction of faculties and natures in the various paths within the provisional, all medicine and sickness, and dust-and-sand dharma gates is named the Dharma eye; illuminating the true mark of the ultimate and conventional is named the Buddha eye. These eyes' contemplating the three dharmas is one [reality] under different names; opening and uniting the four contemplations, five eyes, and three wisdoms (and so on). These three wisdoms are now matched with the four teachings. The dharma of causes and conditions is the Tripiṭaka teaching; identity with emptiness is the shared teaching; emerging into provisionality is the distinctive teaching; the middle way is the round teaching. Broadly categorizing and correlating with the various sūtras and treatises in this way, the differing names and dharma-characteristics are all harmonized and integrated into the dharma of the three wisdoms, with none not subsumed (and so on). 'World' (shi) is the ten dharma realms. Because they are differentiated and separated, it is called 'world'. The world is form; form is contemplating the body of the world. The four minds are intention; this is contemplating the intention of the world. Sound is the capacity; this is contemplating the sounds of the world. Within one realm there are self, other, and protecting the Dharma. Within self there are invitation by physical obeisance, oral petition, and mental vow. Within invitation by physical obeisance there are setting the mind, practice-realization, and so forth. One realm has thirty-nine, and ten realms have three hundred and ninety contemplations.