大乘義章 20.10

20.10

次第二門辨其體相。此五眼中，肉眼一種色法為體，天眼一種亦色亦心，後三心法智慧為體。肉眼中有其二種：一者是報、二者長養。宿業所得，是名為報。或以飲食醫藥等力得勝眼根，名為長養。天眼有二：一照現色像，色根為體。二照見未來，智慧為體。色中有二：一者方便、二者是報。言方便者，依禪修得。是義云何？如《毘曇》說「依於上禪修習天眼，得其上地清淨四大，與下肉眼同在一處，用之遠見，名為天眼。」若依《成實》，禪定之力轉下肉眼，令堪遠見，即名天眼，更無異生。大乘所說，與《毘曇》同，得上四大所造眼根，與下肉眼同在一處，用之遠見。方便如是。所言報者，報有二種：一佛菩薩宿世行業因緣力故，隨所生處報得天眼，能見遠色。二諸天等生在天中，報得淨眼，能見遠色。就天報中，復有二種：一散善業果，謂欲界天；二定善業果，謂色界天。若復通論，無色亦有，大乘宣說無色界中亦有色故。彼天眼中慧為體者，小法中唯有方便。大乘法中有其二種：一者方便，依禪修得。二者是報，諸佛菩薩亦修力故報得淨智，生便能見未來世事。慧眼有二：一是方便、二是報生。言方便者，現在時中近友聞法，思惟修習見諸法空。言報生者，《地論》名為報生識智。以本修故，隨所生處自然照見一切法空，不待修習。法眼之中亦有二種：一者方便、二者報生。與慧眼同，唯有所見境界別異。佛眼之中亦有二種：一者方便，學觀實性。二者報成，以本修習任性成就。以報成故，經論之中說為報佛。體相如是。

Next, the second section distinguishes their essences and characteristics. Among these five eyes, the single fleshly eye takes rūpa-dharmas as its essence; the single divine eye is both rūpa and citta; the latter three are citta-dharmas, taking wisdom as their essence. Within the fleshly eye there are two kinds: first, retribution; second, nutriment. Obtained through past karma, it is named retribution. Or through the power of drink, food, medicine, and the like, obtaining a superior eye-faculty, it is named nutriment. The divine eye has two: first, illuminating present material forms, taking the physical sense-faculty as its essence; second, illuminating and seeing the future, taking wisdom as its essence. Within the physical, there are two kinds: first, expedient means; second, retribution. As for expedient means: it is cultivated and obtained relying on dhyāna. What does this mean? As the Abhidharma states: 'Relying on a higher dhyāna, one cultivates the divine eye and obtains the pure four great elements of that higher stage; residing in the same place as the lower fleshly eye, using it to see afar, it is called the divine eye.' If according to the Tattvasiddhi, the power of dhyāna-samādhi transforms the lower fleshly eye, enabling it to see afar, which is immediately called the divine eye, without any separate arising. What the Mahāyāna states is the same as the Abhidharma: obtaining the eye-faculty made of the superior four great elements, residing in the same place as the lower fleshly eye, using it to see afar. Such are the expedient means. As for retribution: retribution has two kinds: first, due to the causal power of past-life actions of Buddhas and bodhisattvas, according to where they are born, they obtain the divine eye as retribution, being able to see distant forms; second, all devas and the like, being born in the heavens, obtain the pure eye as retribution, being able to see distant forms. Regarding divine retribution, there are again two kinds: first, the fruit of scattered wholesome karma, namely the devas of the desire realm; second, the fruit of concentrated wholesome karma, namely the devas of the form realm. If discussed comprehensively, the formless realm also has it, because the Mahāyāna proclaims that there is also form in the formless realm. As for that divine eye which takes wisdom as its essence, in the Hīnayāna teachings there are only expedient means. In the Mahāyāna teachings there are two kinds: first, expedient means, cultivated and obtained relying on dhyāna; second, retribution: Buddhas and bodhisattvas, also due to the power of cultivation, obtain pure wisdom as retribution, and upon being born are immediately able to see matters of future ages. The wisdom eye has two: first, expedient means; second, born of retribution. As for expedient means: in the present time, drawing near to good friends, hearing the Dharma, contemplating and cultivating, one sees the emptiness of all dharmas. As for being born of retribution: the Daśabhūmika-śāstra calls it consciousness-wisdom born of retribution; because of prior cultivation, according to where one is born, one spontaneously illuminates and sees the emptiness of all dharmas, without depending on cultivation. Within the Dharma eye there are also two kinds: first, expedient means; second, born of retribution. It is the same as the wisdom eye, differing only in the objective realm that is seen. Within the Buddha eye there are also two kinds: first, expedient means, learning to contemplate the true nature; second, perfected through retribution, accomplished spontaneously in accord with nature due to prior cultivation. Because it is perfected through retribution, in the sūtras and treatises it is spoken of as the retribution Buddha. Such are the essences and characteristics.