止觀輔行傳弘決 3.23

3.23

○次明眼智者，依教起行亦是以能而顯於所。初且總釋，亦名來意。初云「體則非知非見」等者。所顯之體。實非眼智及以因果。所言非者，非由能顯方始有所，以有所故令能有功，還由於能令所可見，故云「雖叵知見，由於眼智則可知見」，故云眼見智知。此以佛眼一切種智為能知見。如此妙體依名而說尚已是難，況名下體而可示人？「雖叵」下，總明能顯。理雖若是，約事必須眼智止觀以為能顯。「止觀為因」下，別判也。由於止觀方得智眼，由於智眼方能顯體，是故止觀名為遠因、智眼名近。「其體冥妙」下，釋能顯意。其體既妙，何可分別？然寄眼智使體可見。「三止」者下，正釋也。初釋次第近遠二因，即三止三觀以對三諦，成於三眼三智故也。初明三止者，隨緣止中言「陀羅尼」者，總持諸法圓頓三止，俱得名為陀羅尼也。今明次第，故約出假持法義便，故云「分別藥病」。又《大論》明陀羅尼者，屬慧性故，宜對出假。若言五百陀羅尼一一皆是中道正慧，則非此中意也。「法眼豁開破障通無知」者，具能知病識藥及以授藥，能破事中障於神通化道無知。「不以二相見諸佛土」者，雖引彼文，用義稍別。彼以如來發得天眼，對斥小宗修得天眼，即顯大乘住不思議，名不二相，而亦能見三土不同。今方便隨緣常在俗諦，不同凡夫之有、不同二乘之無，名不二相。出假分別淨土因果，名見諸佛土。「是則」下，結成次第意也。

Next, clarifying the eyes and wisdoms: generating practice based on the teaching is also to use that which reveals to reveal that which is revealed. First, it generally explains, which is also called the purpose of its coming. The beginning says, "The essence is neither known nor seen..." and so forth. The essence that is revealed is in truth neither eye nor wisdom, nor cause and effect. What is meant by "neither" is that it is not because of that which reveals that there first comes to be that which is revealed; rather, because there is that which is revealed, that which reveals is endowed with efficacy, and in turn, through that which reveals, that which is revealed can be seen. Therefore it says: "Although it cannot be known or seen, through the eye and wisdom it can be known and seen." Thus it speaks of seeing with the eye and knowing with wisdom. Here, it takes the Buddha eye and the knowledge of all aspects as that which knows and sees. To speak of such a wondrous essence on the basis of names is already difficult, how much more so to display to people the essence underlying the names? From "Although it cannot..." onward, it generally clarifies that which reveals. Although the principle is like this, in terms of phenomena one must rely on the eyes, wisdoms, calming, and contemplation as that which reveals. From "Calming and contemplation are the causes..." onward, it specifically determines them. Because of calming and contemplation one attains the wisdom-eye, and because of the wisdom-eye one can reveal the essence; therefore, calming and contemplation are called the distant causes, and the wisdom-eye is called the proximate [cause]. From "Its essence is dark and wondrous..." onward, it explains the intent of that which reveals. Since its essence is wondrous, how could it be distinguished? Yet by relying on the eye and wisdom, the essence is made visible. In the passage "The three calms...", it properly explains it. First, it explains the two causes, proximate and distant, of the gradual progression—that is, the three calms and three contemplations corresponding to the three truths, because they accomplish the three eyes and three wisdoms. First, clarifying the three calms: in the calm of according with conditions, the term "dhāraṇī" refers to the total retention of all dharmas; all the perfect and sudden three calms can be called dhāraṇīs. Here, since it clarifies the gradual progression, it relies on the convenient sense of retaining dharmas when emerging into provisionality; hence it says "distinguishing medicine and disease." Furthermore, where the Dazhidulun clarifies dhāraṇīs, because they pertain to the nature of wisdom, they appropriately correspond to emerging into provisionality. If one says that each and every one of the five hundred dhāraṇīs is the correct wisdom of the middle way, that is not the intention here. "The Dharma-eye opens wide to break through the ignorance that obstructs supernormal powers": it is fully able to know diseases, recognize medicines, and dispense medicines, and it can break through the ignorance regarding worldly matters that obstructs supernormal powers and the way of transformation. In "not seeing the Buddha-lands with dual characteristics": although it cites that text, the meaning employed is slightly different. There, the Tathāgata's manifestation of the divine eye is contrasted with and reproves the divine eye cultivated and attained by the lesser tradition, thereby revealing that the Mahāyāna abides in the inconceivable, which is called the non-dual mark, and can also see the differences among the three lands. Here, through the expedient of according with conditions, one constantly abides in conventional truth, differing from the existence of ordinary beings and the non-existence of the two vehicles; this is called the non-dual mark. Emerging into provisionality to distinguish the causes and effects of the pure lands is called seeing the Buddha-lands. From "This then..." onward, it concludes the intent of the gradual progression.