大乘義章 20.9

20.9

第一釋名。五眼之義，諸經多說照矚名眼。眼別不同，一門說五。五名是何？一是肉眼、二是天眼、三是慧眼、四是法眼、五是佛眼。五中肉眼及與慧眼，就體彰名。用肉為眼名為肉眼，用慧為眼名為慧眼，故云就體。法眼一種從境立稱，以能見法，名為法眼，故云從境。天眼、佛眼得名不定。云何不定？天眼得名凡有三種：一從人立稱。人從義目，諸佛菩薩名為淨天，生在人中，報得眼根徹見三千大千世界，從彼淨天以立其名，故名天眼。二就趣彰名。始從四王上至非想，通是天趣。生彼天中，報得眼根能遠照矚，故名天眼。三從因受目。如《地持》說「一切禪定，於三住中名為天住。依此天住修得淨眼，從因以彰，故名天眼。」良以天眼有斯三別，是故得名各別不同，宜審起知。佛眼得名凡有二種：一從人立稱。人從義目，諸佛如來有能覺達，故名為佛。佛人之眼，故名佛眼。二當體立稱。佛名為覺，悟實之智號之為覺，說此覺智以為眼，故名為佛眼。良以佛眼有其二種，是故得名各異不同。何等為二：一總相佛眼。因中四眼流至佛果，總名佛眼。故龍樹云「譬如四河，流至大海，通名大海。如是四眼，流至佛果，通名佛眼。」如此佛眼，就人彰名。二別相佛眼。照見真實如來藏性，名為佛眼。如此佛眼，當體立稱。佛眼之中有斯兩種，亦須深記。五眼得名，有斯左右，次須釋之。言肉眼者，形膚曰肉，淨肉之眼能有照矚，故名肉眼。言天眼者，解釋不定。就趣以論，所受自然，目之為天。如《地持》釋「天趣之眼，故名天眼。」若就人解，諸佛菩薩，淨故稱天，淨天之眼故曰天眼。若依禪釋，一切禪定離欲清淨，故名為天，依天得眼，故曰天眼。言慧眼者，觀達名慧，慧能照矚，故名慧眼。言法眼者，軌則名法。又《成實》云「法名自體。」善惡等事各有自體，故名為法。照法之眼，故名法眼。言佛眼者，就總以釋，佛名覺者，覺人之眼故名佛眼。就別而解，佛是覺智，是此覺智能有照矚，故名佛眼。名義如是。

The first is explaining the names. The meaning of the five eyes is frequently expounded in the sūtras; illuminating and gazing is called 'eye'. The eyes differ, and one approach speaks of five. What are the five names? The first is the fleshly eye, the second is the divine eye, the third is the wisdom eye, the fourth is the Dharma eye, and the fifth is the Buddha eye. Among the five, the fleshly eye and the wisdom eye display their names with respect to their essence: using flesh as the eye is called the fleshly eye, and using wisdom as the eye is called the wisdom eye; thus it is said to be with respect to essence. The single Dharma eye establishes its designation based on the object: because it can see dharmas, it is called the Dharma eye; thus it is said to be based on the object. For the divine eye and the Buddha eye, the deriving of their names is not fixed. How is it not fixed? The divine eye derives its name in three ways in general: First, establishing its designation based on the person. 'Person' is designated based on meaning: the Buddhas and bodhisattvas are called pure devas; when born among humans, they obtain as retribution the eye-faculty that thoroughly sees the trichiliocosm, and based on those pure devas its name is established, so it is called the divine eye. Second, displaying its name with respect to the realm of rebirth. Beginning from the Four Heavenly Kings up to Neither-Perception-Nor-Non-Perception, all are divine realms. Being born in those heavens, one obtains as retribution an eye-faculty that can illuminate and gaze afar, so it is called the divine eye. Third, receiving its designation based on the cause. As stated in the Bodhisattvabhūmi: 'All dhyāna-samādhis, among the three abidings, are called divine abidings. Relying on these divine abidings one cultivates and obtains the pure eye; displayed based on the cause, it is therefore called the divine eye.' Truly, because the divine eye has these three differences, the deriving of their names is individually different, and should be carefully recognized. The Buddha eye derives its name in two ways in general: First, establishing its designation based on the person. 'Person' is designated based on meaning: all Buddha-Tathāgatas have the ability to awaken and penetrate, so they are called 'Buddha'. The eye of the Buddha-person is therefore called the Buddha eye. Second, establishing its designation according to its own essence. 'Buddha' is called awakening; the wisdom that awakens to reality is designated as awakening; speaking of this awakening-wisdom as an eye, it is therefore called the Buddha eye. Truly, because the Buddha eye has these two kinds, the deriving of their names is distinctly different. What are the two? First, the general Buddha eye. The four eyes in the causal stage flow into the Buddha-fruit and are collectively named the Buddha eye. Therefore Nāgārjuna said: 'Just as four rivers flow into the great ocean and are universally named the great ocean, so these four eyes flow into the Buddha-fruit and are universally named the Buddha eye.' Such a Buddha eye displays its name with respect to the person. Second, the particular Buddha eye. Illuminating and seeing the true and real tathāgatagarbha nature is called the Buddha eye. Such a Buddha eye establishes its designation according to its own essence. That there are these two kinds within the Buddha eye must also be deeply kept in mind. Since the deriving of the names of the five eyes has these variations, next they must be explained. As for the fleshly eye: bodily flesh is called 'flesh'; the eye of pure flesh that can illuminate and gaze is therefore called the fleshly eye. As for the divine eye: the explanations are not fixed. Discussed with respect to the realm of rebirth, what is received is spontaneous, which is designated as 'divine'. As the Bodhisattvabhūmi explains: 'The eye of the divine realm is therefore called the divine eye.' If explained with respect to the person: Buddhas and bodhisattvas, because they are pure, are called devas; the eye of pure devas is therefore called the divine eye. If explained according to dhyāna: all dhyāna-samādhis are pure and detached from desire, and are therefore called 'divine'; obtaining the eye relying on the divine, it is therefore called the divine eye. As for the wisdom eye: observing and penetrating is called 'wisdom'; wisdom can illuminate and gaze, so it is called the wisdom eye. As for the Dharma eye: standard or rule is called 'dharma'. Also, the Tattvasiddhi states: 'Dharma is named the intrinsic essence.' Matters such as good and evil each have their intrinsic essence, so they are called dharmas. The eye that illuminates dharmas is therefore called the Dharma eye. As for the Buddha eye: explained generally, 'Buddha' means the awakened one; the eye of the awakened person is therefore called the Buddha eye. Explained particularly, 'Buddha' is awakening-wisdom; this awakening-wisdom can illuminate and gaze, so it is called the Buddha eye. Such are the names and meanings.