大乘義章 20.13

20.13

次第五門就人分別。人謂凡夫、聲聞、緣覺、菩薩及佛。約就此人分別五眼，於中三門：一隨相分。肉眼、天眼見於事相，是凡夫法，判屬凡夫；假使聖有，性屬凡夫。法眼、慧眼配人不定，若就觀入次第以論，法眼見於苦無常等生滅法數，判屬二乘，故二乘人入見道時名法眼淨；慧眼見於平等空理，判屬菩薩。若依從寂起用次第，慧眼見於陰界入等空無我人，判屬二乘；法眼見於一切眾生根欲性心，及見一切化眾生法，判屬菩薩。佛眼在佛，義在可知。二簡勝異劣。上得兼下，下不及上。於此門中，凡夫唯有肉眼、天眼，無餘三種。聲聞、緣覺具義不定。若依向前觀入之門，彼有法眼、肉眼、天眼，無餘二種。若依向前起用之門，彼具慧眼、肉眼、天眼，無餘二種。菩薩之人具前四種，未得佛眼。諸佛如來具足五眼。故經說言「具足五眼，成菩提矣。」三簡大異小。凡夫二乘是其小也，諸佛菩薩是其大也。就彼小中，下不及上，上得兼下，義如前解。就彼大中，諸佛菩薩齊具五眼，滿不滿異。約人如是。

Next, the fifth section distinguishes them according to persons. Persons refers to ordinary beings, śrāvakas, pratyekabuddhas, bodhisattvas, and Buddhas. Distinguishing the five eyes in terms of these persons comprises three sections: First, dividing according to marks. The fleshy eye and divine eye see phenomena and marks; they are dharmas of ordinary beings and are classified as belonging to ordinary beings; even if noble ones have them, their nature belongs to ordinary beings. The Dharma eye and wisdom eye are not fixed in their assignment to persons: if discussed in terms of the sequence of entry through contemplation, the Dharma eye sees the varieties of arising and ceasing dharmas such as suffering and impermanence, and is classified as belonging to the two vehicles—hence when persons of the two vehicles enter the path of vision it is named the purity of the Dharma eye; the wisdom eye sees the equal principle of emptiness and is classified as belonging to bodhisattvas. If based on the sequence of giving rise to function from stillness, the wisdom eye sees the aggregates, realms, and entrances as empty, devoid of self or person, and is classified as belonging to the two vehicles; the Dharma eye sees all sentient beings' faculties, desires, natures, and minds, and sees all dharmas for transforming sentient beings, and is classified as belonging to bodhisattvas. The Buddha eye resides in the Buddha, a meaning that can be known. Second, distinguishing the superior from the inferior. The higher can include the lower, but the lower does not reach the higher. In this section, ordinary beings have only the fleshy eye and the divine eye, and lack the other three kinds. Śrāvakas and pratyekabuddhas are not fixed in what they possess: if based on the aforementioned gate of entry through contemplation, they have the Dharma eye, fleshy eye, and divine eye, and lack the other two kinds; if based on the aforementioned gate of giving rise to function, they possess the wisdom eye, fleshy eye, and divine eye, and lack the other two kinds. Bodhisattvas possess the former four kinds, but have not yet attained the Buddha eye. The Buddhas, Tathāgatas, fully possess all five eyes. Therefore a sūtra says, "Fully possessing the five eyes, one attains bodhi." Third, distinguishing the Mahāyāna from the Hīnayāna. Ordinary beings and the two vehicles are the small; the Buddhas and bodhisattvas are the great. Among the small, the lower does not reach the higher, and the higher can include the lower, the meaning being as explained before. Among the great, Buddhas and bodhisattvas equally possess all five eyes, differing in whether they are complete or not complete. Regarding persons, it is thus.