摩訶止觀 7.195

7.195

答：五境皆冥實相，實相則不可見；不可見故，喻之如盲。雖不可見，見無減少；五眼洞徹，諸境分明。雖言五照，照何必有？雖言如盲，盲何必無？《淨名》云：「不來相而來，不見相而見。」即此意也。是為不思議境。我眼、眾生眼，無二無別，云何眾生不覺不知？即起慈悲，誓當度脫。欲滿此願，安心定慧，能以止觀遍破諸法。於眼色中明識通塞，不如蟲道。於眼陰中修四念處，非淨、非不淨，枯榮雙遣而入涅槃。學諸對治，助開三脫。明識六即，不起叨濫。我所觀眼雖具五眼，但是名字，但是觀行。若漸見障外，後見十方，如普賢觀；頓見大千，如常不輕。漸頓兩見，六根互用，我悉未階，不應起慢，漸愧勤行。若德建名立，當忍內外障，安若須彌。法愛不生則無留滯，其疾如風證真實眼。乘一大車直至道場。若眼中得入，多於眼中廣作佛事，常放金光照耀一切。《淨名》云：「或有佛土以光明為佛事。」

Answer: The five objects all merge into true reality, and true reality cannot be seen; because it cannot be seen, it is compared to blindness. Although it cannot be seen, seeing is not diminished; the five eyes penetrate completely, and the objects are distinct and clear. Although speaking of five illuminations, why must illumination exist? Although speaking of being like blind, why must blindness be nothingness? The Vimalakīrtinirdeśa says: 'Coming without the mark of coming, seeing without the mark of seeing.' This is precisely the meaning. This is the inconceivable realm. My eye and sentient beings' eyes are non-dual and without distinction; why do sentient beings not perceive or know it? Thereupon one arouses compassion, vowing to deliver them. Wishing to fulfill this vow, one settles the mind in concentration and wisdom, able to universally destroy all dharmas with calming and contemplation. Within eye and form, one clearly discerns what is open and what is blocked, not following the path of a wood-boring insect. Within the aggregate of the eye, one cultivates the four smṛtyupasthānas: neither pure nor impure, casting off both withering and blooming, one enters nirvāṇa. One studies all remedies to help open the three liberations. One clearly discerns the six identities, not arrogantly overstepping. Although the eye I contemplate possesses the five eyes, it is only in name, only in contemplative practice. If one gradually sees beyond obstacles and later sees the ten directions, it is like the Contemplation of Samantabhadra; if one suddenly sees the trichiliocosm, it is like Sadāparibhūta. Both gradual and sudden seeing, and the mutual functioning of the six sense faculties, are levels I have not yet attained; one should not give rise to pride, but practice diligently with shame and humility. If virtue is established and renown is raised, one should endure internal and external obstacles, stable as Mount Sumeru. If Dharma-love does not arise, there will be no stagnation; swift as the wind, one realizes the true eye. Riding a single great cart, one goes straight to the bodhimaṇḍa. If one attains ingress through the eye, one mostly performs Buddha-works extensively through the eye, constantly emitting golden light that illuminates everything. The Vimalakīrtinirdeśa says: 'There are Buddha lands that perform Buddha-works through light.'