[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [大乘義章](https://indike.org/pramana/in.bauddha.taisho.1851) › 20.11 # 大乘義章 20.11 大乘義章 20.11 - **Language:** Classical Chinese ### [20.11](https://indike.org/pramana/in.bauddha.taisho.1851.20.11) 次第三門明其修成次第之義。行者為欲長養己身，先修肉眼。雖有肉眼，但能見麁、不能見細，但能見近、不能見遠，但能見明、不能見闇，但能見前、不能見後，但見障內、不見障外，有如是等眾多障礙，故修天眼。以天眼故，一切悉見。此前二眼次第是定，後之三眼次第不定。於中具論，次第有二，義別有八。次第二者，苦依觀入，先法、次慧、後明佛眼。若論從寂起用次第，先慧、次法、後明佛眼。義別八者，前門之中義別有四，後門亦爾。前門四者，其第一門，修前天眼但見色事，未能照見一切法相；故修法眼，法眼雖見一切法相，未能照見破相空理；次修慧眼，慧眼雖見破相空理，而未窮盡；以不盡故，次修佛眼，以佛眼故，破相畢竟，見空窮極。於此門中，佛眼、慧眼同見空理，盡不盡異。如龍樹說「菩薩波若，至佛轉名薩婆若智。」義當於此。其第二門，修前天眼但見色事，而不能見一切法相；次修法眼，法眼雖見一切法相，而未能見破相空理；以不見故次修慧眼，慧眼雖見破相空理，而未能見如實真空；以不見故須修佛眼，以佛眼故，見如實空。如龍樹說「菩薩修學生空法空，漸漸修得不可得空。不可得空是真空也。」如來藏性從本以來不起不滅，自性常寂，不待破法然後為空，故名為真。其第三門，修前天眼但見色事；法眼了見一切法相；慧眼了見破相空理及見真空。故彼《無量壽經》說言「慧眼見實。」此言見者，如《涅槃》說「無法可見，故名見空。」慧眼雖見一切空理，而不能見佛性真有；以不見故次修佛眼，故了達法界如實真有。此前三門，約對別相佛眼以論。其第四門，約對總相佛眼以說。前修天眼照見色事；法眼了見一切法相，及見真實如來藏中善有之法，而不窮盡；慧眼照見破相空理，亦見真實如來藏中如實空義，而不窮極；以前四眼所見不窮，次修佛眼，以佛眼故，於前四眼所不盡處一切悉見。於此門中，向前四眼究竟成滿便名佛眼。觀入次第，四義如是。起用次第，四義如何？其第一門，用前天眼見於色事，而未能見破相空理；次修慧眼，慧眼見空，而未能見一切眾生根欲性心及一切種化眾生法；次修法眼，法眼雖見一切眾生根欲性心及化生法，而不窮盡；以不盡故，次修佛眼，以佛眼故，見之窮極。於此門中，佛眼與前法眼同見，盡不盡異。如龍樹說「菩薩法眼，至佛之時轉名佛眼。」義當此門。其第二門，用前天眼見於色事；次修慧眼，見破相空；次修法眼，見諸眾生根欲性心及化生法，而未能見如來藏中法界真有；次修佛眼，以佛眼故，於真有法一切悉見。於此門中，佛眼與前法眼見別。其第三門，用前天眼見於色事；次修慧眼見破相空；次修法眼照見眾生根欲性心及化生法，并見真實如來藏中法界真有，雖見此法，而未能見非有非無如實真空；次修佛眼，以佛眼故，了達法性如實真空。此前三門，約對別相佛眼分別。其第四門，約對總相佛眼以論。前修天眼見於色事；次修慧眼見破相空，及見佛性如實真空，而不窮盡；次修法眼，見法相有及見真有，而不究竟；以前四眼不究竟故，須修佛眼，以佛眼故，於前四眼不窮盡處一切窮極。此則向前四眼滿足便名佛眼，更無異法。修成次第，其相如是。 > Next, the third section explains the meaning of the order of cultivation and attainment. In order to nurture their own bodies, practitioners first cultivate the fleshy eye. Although they have the fleshy eye, it can only see coarse things and cannot see subtle things; it can only see what is near and cannot see what is far; it can only see light and cannot see dark; it can only see what is in front and cannot see what is behind; and it only sees within obstacles and does not see beyond obstacles. Having many such obstructions, they therefore cultivate the divine eye. By means of the divine eye, all things are seen. The order of these first two eyes is fixed, but the order of the latter three eyes is not fixed. In a complete discussion thereof, there are two sequences, and there are eight distinctions in meaning. Regarding the two sequences: if based on entry through contemplation, first is the Dharma eye, next is the wisdom eye, and afterwards is clarified the Buddha eye. If discussing the order of giving rise to function from stillness, first is the wisdom eye, next is the Dharma eye, and afterwards is clarified the Buddha eye. Regarding the eight distinctions in meaning: in the former sequence there are four distinctions in meaning, and the latter sequence is likewise so. Regarding the four of the former sequence: as for its first gate, cultivating the preceding divine eye sees only physical phenomena and cannot yet illuminate and see all marks of dharmas. Therefore, one cultivates the Dharma eye. Although the Dharma eye sees all marks of dharmas, it cannot yet illuminate and see the principle of emptiness that breaks marks. Next, one cultivates the wisdom eye. Although the wisdom eye sees the principle of emptiness that breaks marks, it has not yet exhausted it. Because it is not exhausted, one next cultivates the Buddha eye. By means of the Buddha eye, marks are definitively broken, and one sees emptiness to the utmost limit. In this gate, the Buddha eye and wisdom eye both see the principle of emptiness; they differ in whether it is exhausted or not. As Nāgārjuna says, "The bodhisattva's prajñā, upon reaching Buddhahood, transforms and is named sarvajña-jñāna." This meaning corresponds to this. As for its second gate, cultivating the preceding divine eye sees only physical phenomena and cannot see all marks of dharmas. Next, one cultivates the Dharma eye. Although the Dharma eye sees all marks of dharmas, it cannot yet see the principle of emptiness that breaks marks. Because it is not seen, one next cultivates the wisdom eye. Although the wisdom eye sees the principle of emptiness that breaks marks, it cannot yet see true emptiness as it truly is. Because it is not seen, one must cultivate the Buddha eye. By means of the Buddha eye, one sees emptiness as it truly is. As Nāgārjuna says, "Bodhisattvas cultivate and train in the emptiness of sentient beings and the emptiness of dharmas, and gradually cultivate and attain unapprehendable emptiness. Unapprehendable emptiness is true emptiness." The tathāgatagarbha nature from the very beginning neither arises nor ceases; its own-nature is constantly quiescent and does not wait upon the breaking of dharmas only after which it is empty; therefore it is named "true." As for its third gate, cultivating the preceding divine eye sees only physical phenomena; the Dharma eye completely sees all marks of dharmas; the wisdom eye completely sees the principle of emptiness that breaks marks and sees true emptiness. Therefore, that Sukhāvatīvyūha Sūtra says, "The wisdom eye sees the real." What is called "seeing" here is as the Mahāparinirvāṇa Sūtra says: "No dharma is to be seen, hence it is called seeing emptiness." Although the wisdom eye sees all principles of emptiness, it cannot see the real existence of the Buddha-nature. Because it does not see it, one next cultivates the Buddha eye, and thereby completely comprehends the real existence of the dharmadhātu as it truly is. The preceding three gates are discussed in terms of the specific-aspect Buddha eye. As for its fourth gate, it is spoken in terms of the general-aspect Buddha eye. The previously cultivated divine eye illuminates and sees physical phenomena; the Dharma eye completely sees all marks of dharmas and sees the dharmas of wholesome existence within the real tathāgatagarbha, yet not exhaustively; the wisdom eye illuminates and sees the principle of emptiness that breaks marks, and also sees the meaning of emptiness as it truly is within the real tathāgatagarbha, yet not to the utmost limit; because what is seen by the previous four eyes is not exhaustive, one next cultivates the Buddha eye; by means of the Buddha eye, one completely sees everything where the previous four eyes were not exhaustive. In this gate, the previous four eyes reaching ultimate consummation is simply called the Buddha eye. The four meanings of the sequence of entry through contemplation are thus. How are the four meanings of the sequence of giving rise to function? As for its first gate, using the preceding divine eye one sees physical phenomena, yet cannot see the principle of emptiness that breaks marks; next, one cultivates the wisdom eye; the wisdom eye sees emptiness, yet cannot see all sentient beings' faculties, desires, natures, and minds, nor all kinds of dharmas for transforming sentient beings; next, one cultivates the Dharma eye; although the Dharma eye sees all sentient beings' faculties, desires, natures, and minds, as well as the dharmas for transforming beings, it does not do so exhaustively; because it is not exhausted, one next cultivates the Buddha eye; by means of the Buddha eye, one sees them to the utmost limit. In this gate, the Buddha eye and the preceding Dharma eye see the same, differing in whether it is exhausted or not. As Nāgārjuna says, "The bodhisattva's Dharma eye, when reaching Buddhahood, transforms and is named the Buddha eye." The meaning corresponds to this gate. As for its second gate, using the preceding divine eye one sees physical phenomena; next, one cultivates the wisdom eye and sees the emptiness that breaks marks; next, one cultivates the Dharma eye and sees all sentient beings' faculties, desires, natures, and minds, as well as the dharmas for transforming beings, yet cannot see the real existence of the dharmadhātu within the tathāgatagarbha; next, one cultivates the Buddha eye; by means of the Buddha eye, one completely sees everything regarding the dharmas of real existence. In this gate, the Buddha eye differs in its seeing from the preceding Dharma eye. As for its third gate, using the preceding divine eye one sees physical phenomena; next, one cultivates the wisdom eye and sees the emptiness that breaks marks; next, one cultivates the Dharma eye and illuminates and sees sentient beings' faculties, desires, natures, and minds, as well as the dharmas for transforming beings, and also sees the real existence of the dharmadhātu within the real tathāgatagarbha; although it sees these dharmas, it cannot yet see the true emptiness as it truly is, which is neither existent nor non-existent; next, one cultivates the Buddha eye; by means of the Buddha eye, one completely comprehends the true emptiness of dharmatā as it truly is. The preceding three gates are distinguished in terms of the specific-aspect Buddha eye. As for its fourth gate, it is discussed in terms of the general-aspect Buddha eye. The previously cultivated divine eye sees physical phenomena; next, one cultivates the wisdom eye, seeing the emptiness that breaks marks and seeing the true emptiness of the Buddha-nature as it truly is, yet not exhaustively; next, one cultivates the Dharma eye, seeing the existence of marks of dharmas and seeing real existence, yet not ultimately; because the previous four eyes are not ultimate, one must cultivate the Buddha eye; by means of the Buddha eye, where the previous four eyes were not exhaustive, everything is brought to the utmost limit. This is simply the previous four eyes being fully completed, which is then named the Buddha eye, with no other separate dharma. The characteristics of the order of cultivation and attainment are thus. > — English (machine translation) (machine translation) - [Previous: 20.10](https://indike.org/pramana/in.bauddha.taisho.1851.20.10) - [Next: 20.12](https://indike.org/pramana/in.bauddha.taisho.1851.20.12) - [Up: 20](https://indike.org/pramana/in.bauddha.taisho.1851.20) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1851~en-mt.20.11) — English, machine translation ## Linked texts (1) - [維摩經疏卷第三．第六](https://indike.org/pramana/in.bauddha.taisho.2772.3.50) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1851.20.11](https://indike.org/pramana/in.bauddha.taisho.1851.20.11) · Pramāṇa