請觀音經疏闡義鈔 1.98

1.98

「亦對五眼」者，三智既約四教，五眼亦然。肉天二眼照麁細事皆是世智，悉為諸觀境本，即同《中論》偈初句也。藏教觀音不斷煩惱，故唯約世智二眼也。若約二乘，從此入析法觀，斷惑亦得慧眼。又菩薩於三祇百劫得五神通、獲法眼，分別根性調熟眾生。今以別教望之，只名世智二眼。通唯慧眼、別唯法眼，其意亦然。「照真」，即一切智，故對慧眼，即通教也。「照假」，即道種智，故對法眼，即別教也。「藥」，即道滅。「病」，謂苦集。「照真俗實相」，即一切種智，此眼即佛眼也。「三法」，真、俗、中也。俗攝肉、天、法三眼。佛眼有五眼用，故曰「一而異名」。《小般若》云「如來有肉眼不？答云：有。乃至有佛眼不？答云：有。」今經云「五眼具足成菩提」，皆此意也。但從勝受名，云佛眼耳。譬如眾流入海，失本名字。《大論》云「十智入如實智，無復本名，但稱如實智。五眼具足，而但稱佛眼。」

"Also corresponds to the five eyes": Since the three wisdoms are explained according to the four teachings, so too are the five eyes. The flesh and divine eyes illuminating coarse and subtle phenomena are both worldly wisdom, all serving as the basis for the objects of the various contemplations, which is identical to the first line of the verse in the Mūlamadhyamakakārikā. Avalokiteśvara in the Piṭaka teaching does not sever afflictions, so he is explained solely in terms of the worldly wisdom of the two eyes. If explained in terms of the two vehicles, entering from this into the contemplation of analyzing phenomena, severing delusion also attains the wisdom eye. Furthermore, a bodhisattva attains the five supranormal powers and acquires the Dharma eye over three asaṃkhyeya kalpas and a hundred kalpas, distinguishing faculties and natures to mature sentient beings. Now, viewed from the distinct teaching, these are only called the two eyes of worldly wisdom. That the shared has only the wisdom eye and the distinct has only the Dharma eye has the same meaning. "Illuminating the ultimate" is sarvajñatā, and so corresponds to the wisdom eye, which is the shared teaching. "Illuminating the conventional" is mārgākārajñatā, and so corresponds to the Dharma eye, which is the distinct teaching. "Medicine" refers to path and cessation; "illness" refers to suffering and origin. "Illuminating the true mark of the ultimate and conventional" is sarvākārajñatā, and this eye is the Buddha eye. "Three dharmas" are the ultimate, conventional, and middle. The conventional subsumes the three eyes of flesh, divine, and Dharma. The Buddha eye possesses the functions of the five eyes, hence it is said: "one with different names." The Minor Prajñāpāramitā says: "Does the Tathāgata have the flesh eye? Answer: Yes. Up to: Does he have the Buddha eye? Answer: Yes." The present sūtra says: "Fully endowed with the five eyes, one accomplishes bodhi"—all have this meaning. It merely receives its name from the supreme, being called the Buddha eye. It is like the many rivers flowing into the ocean, losing their original names. The Da Zhidu Lun says: "When the ten wisdoms enter the wisdom of suchness, they no longer have their original names, but are only called the wisdom of suchness. One is fully endowed with the five eyes, yet it is only called the Buddha eye."