摩訶止觀 3.76

3.76

答：彼次第眼偏定、偏慧，佛之所呵，不可言其見也。所言慧眼見者，其名乃同，實是圓教十住之位。三觀現前，入三諦理，名之為「住」；呼「住」為慧眼耳。故《法華》云：「願得如世尊，慧眼第一淨。」如斯慧眼，分見未了，故言：「如夜見色、空中鵝雁。」非二乘慧眼得如此名。故《法華》中：「譬如有人穿鑿高原，唯見乾土；施功不已，轉見濕土；遂漸至泥，後則得水。」乾土譬初觀；濕土譬第二觀；泥譬第三觀；水譬圓頓觀。又譬於教，三藏教不詮中道，如乾土；通教如濕土；別教如泥；圓教詮中道，如水。二教之所不詮，二行之所不到，偏空慧眼寧得見性？若見性者，無有是處。

Answer: Those graduated eyes are biased toward concentration or biased toward wisdom, which the Buddha rebuked; one cannot say that they see. What is spoken of as seeing with the wisdom eye shares only the name; it is actually the stage of the ten abodes of the perfect teaching. When the three contemplations are present before one and one enters into the principle of the three truths, it is called 'abiding'; calling this 'abiding' is merely [another name for] the wisdom eye. Therefore the Lotus Sūtra says: 'May we attain, like the World-Honoured One, the wisdom eye, supremely pure.' With such a wisdom eye, one sees partially but not yet completely; therefore it is said, 'like seeing shapes at night, or geese in the sky.' It is not that the wisdom eye of the two vehicles attains this name. Therefore in the Lotus Sūtra: 'It is as if a person digs on a dry plateau, seeing only dry earth; persevering without cessation, they next see moist earth; gradually they reach mud, and afterward they obtain water.' The dry earth is an analogy for the first contemplation; the moist earth is an analogy for the second contemplation; the mud is an analogy for the third contemplation; the water is an analogy for the contemplation of the perfect and sudden. Moreover, as an analogy for the teachings: the Tripiṭaka teaching does not expound the middle way, like dry earth; the shared teaching is like moist earth; the distinctive teaching is like mud; the perfect teaching expounds the middle way, like water. What is not expounded by the two teachings, and what is not reached by the two practices—how could a wisdom eye biased toward emptiness see the nature? For it to see the nature is impossible.