瑜伽師地論略纂 14.27

14.27

論云「極微唯三眼境，非肉、天」者，以此二眼依明暗生故。慧等三眼以何為體？法師云：慧眼緣空，法眼緣有，即皆後得智；其佛眼須別有體故，以無分別為佛眼。肉眼不然，果方名故。　若爾，此智緣如，云何緣極微？既爾，慧眼緣空，如何緣極微？義曰：緣極微空故，亦得緣極微。既爾，此智亦緣極微，如無分別智亦得緣極微，以無分別智為佛眼體。法師云：又佛眼者，即法眼緣有之眼也。又義：不然。雖要須別：慧眼緣理，即正體智；法眼緣於空有，即後得智；佛眼總攝前二，以為佛眼。何以知者？如《對法》云：其真如唯聖慧眼境，故知慧眼而緣真如。　若爾，經言得法眼淨，法眼應緣理。義曰：雖言淨故，即緣真如；法名通故，得無漏法眼，非五眼中法眼。若爾，何故此卷下末云聖慧眼見一切色，若遠近等？即法眼異名，以慧為體故名慧眼，非五眼中慧眼也。在因名慧、法，在果總名佛，約用以離，總有三眼，佛亦具足。此如《大智度論》自釋。此為了義。　「猶如水滴，不至極微。又云及喻水滴至小微色即不爾」者，此水豈是細微色耶？取先解。

The treatise says: "Atoms are the object of only three eyes, not the flesh eye or the divine eye." Because these two eyes arise relying on light and darkness. What is the substance of the three eyes beginning with the wisdom eye? The Dharma Master says: The wisdom eye cognizes emptiness, and the Dharma eye cognizes existence; thus both are subsequently attained knowledge. The Buddha eye must have a separate substance, so it takes non-conceptual knowledge as the Buddha eye. The flesh eye is not like this, because it is only named at the stage of fruition. / If so, since this knowledge cognizes Suchness, how does it cognize atoms? That being so, since the wisdom eye cognizes emptiness, how does it cognize atoms? The meaning is: Because it cognizes the emptiness of atoms, it is also able to cognize atoms. That being so, this knowledge also cognizes atoms, just as non-conceptual knowledge is also able to cognize atoms, taking non-conceptual knowledge as the substance of the Buddha eye. The Dharma Master says: Furthermore, the Buddha eye is the eye of the Dharma eye that cognizes existence. Another meaning is: It is not so. Although there must be a distinction: the wisdom eye cognizes principle, which is fundamental knowledge; the Dharma eye cognizes both emptiness and existence, which is subsequently attained knowledge; the Buddha eye comprehensively subsumes the former two to serve as the Buddha eye. How is this known? As the Abhidharmasamuccaya says: Suchness is the object solely of the noble wisdom eye; hence we know that the wisdom eye cognizes Suchness. / If so, when the sūtras say that one obtains the purity of the Dharma eye, the Dharma eye should cognize principle. The meaning is: Although it says so because of purity, it cognizes Suchness; because the name "dharma" is general, one obtains the outflow-free Dharma eye, which is not the Dharma eye among the five eyes. If so, why does the end of this fascicle below say that the noble wisdom eye sees all forms, whether far or near, and so forth? That is another name for the Dharma eye; because it takes prajñā as its substance it is called the wisdom eye, not the wisdom eye among the five eyes. At the stage of the cause they are named wisdom [eye] and Dharma [eye]; at the stage of fruition they are collectively named Buddha [eye]. Differentiated in terms of function, there are three eyes in all, which the Buddha also possesses completely. This is explained as in the Mahāprajñāpāramitopadeśa itself. This is the definitive meaning. / "Just like a drop of water, it does not reach the atomic. And it also says, and the analogy of a drop of water reaching the smallest subtle form is not like that": Is this water a subtle form? Take the earlier interpretation.