摩訶止觀 3.95

3.95

答：實爾！三智在一心中。為向人說，令易解故，作如此說耳。《金剛般若》云：「如來有肉眼不？答云：有」乃至「如來有佛眼不？答云：有。」雖有五眼，實不分張；秖約一眼，備有五用，能照五境。所以者何？佛眼亦能照麁色，如人所見，亦過人所見，名「肉眼」；亦能照細色，如天所見，亦過天所見，名「天眼」；達麁細色空，如二乘所見，名「慧眼」；達假名不謬，如菩薩所見，名「法眼」；於諸法中皆見實相，名「佛眼」。當知佛眼圓照無遺。故經云：「五眼具足成菩提，永與三界作父母。」而獨稱「佛眼」者，如眾流入海，失本名字，非無四用也。佛智照空，如二乘所見，名「一切智」；佛智照假，如菩薩所見，名「道種智」；佛智照空假中，皆見實相，名「一切種智」。故言「三智一心中得」，故知一心三止所成三眼，見不思議三諦；此見從止得，故受「眼」名。一心三觀所成三智，知不思議三境；此智從觀得，故受「智」名。境之與諦，左右異耳。見之與知，眼目殊稱，不應別說。今將境來顯智，令三觀易明；用諦來目眼，使三止可解。雖作三說，實是不可思議一法耳。用此一法眼智，得圓頓止觀體也。如此解釋，本於觀心；實非讀經，安置次比。為避人嫌疑，為增長信，幸與修多羅合，故引為證耳。

Answer: It is truly so! The three knowledges are within a single mind. It is only spoken in this way for the sake of explaining it to others so as to make it easy to understand. The Vajracchedikā Prajñāpāramitā Sūtra says: 'Does the Tathāgata possess the flesh eye or not? The reply is: Yes,' up to 'Does the Tathāgata possess the Buddha eye or not? The reply is: Yes.' Although there are five eyes, they are truly not divided; referring only to a single eye, it possesses five functions and can illuminate five realms. Why is this? The Buddha eye can also illuminate coarse forms, as humans see them, and it also exceeds what humans see; this is called the 'flesh eye'. It can also illuminate subtle forms, as the devas see them, and it also exceeds what devas see; this is called the 'deva eye'. Comprehending the emptiness of coarse and subtle forms, as seen by [the practitioners of] the two vehicles, is called the 'wisdom eye'. Comprehending provisional designations without error, as seen by bodhisattvas, is called the 'Dharma eye'. In all phenomena seeing true reality is called the 'Buddha eye'. One should know that the Buddha eye illuminates completely without omission. Therefore a sūtra says: 'Endowed with the five eyes, one achieves bodhi, eternally acting as parents to the three realms.' That it is uniquely called the 'Buddha eye' is like the diverse streams flowing into the ocean, losing their original names; it is not that the four functions are absent. The Buddha knowledge illuminating emptiness, as seen by the two vehicles, is called 'all-knowledge'; the Buddha knowledge illuminating the provisional, as seen by bodhisattvas, is called 'knowledge of the aspects of the path'; the Buddha knowledge illuminating emptiness, the provisional, and the middle, in all cases seeing true reality, is called 'knowledge of all aspects'. Therefore it is said, 'The three knowledges are attained in a single mind.' Thus one knows that the three eyes accomplished by the threefold calming of a single mind see the inconceivable three truths; because this seeing is attained from calming, it receives the name of 'eye'. The three knowledges accomplished by the threefold contemplation of a single mind know the inconceivable three realms; because this knowledge is attained from contemplation, it receives the name of 'knowledge'. Realm and truth are merely different terms for the left and right sides. Seeing and knowing are distinct designations for eye and vision; they should not be explained separately. Now, bringing forward the realm serves to make the knowledge clear, making the three contemplations easy to understand; using the truth to designate the eye makes the threefold calming intelligible. Although three explanations are given, they are truly only one inconceivable Dharma. Utilizing the eye and knowledge of this one Dharma, one attains the essence of perfect and sudden calming and contemplation. Such an explanation is fundamentally rooted in the contemplation of the mind; it is truly not a mere reading of sūtras with sequential arrangements. In order to avoid people's doubts and suspicions, and to increase their faith, it fortunately accords with the sūtras, and thus they are cited as verification.