宗鏡錄 80.37

80.37

答。如來五眼。眾生悉具。非待證聖方有。涅槃經云。若學大乘人。雖是肉眼。而名佛眼。二乘雖具天眼。不名佛眼。又云。見如來性者。雖有煩惱。如無煩惱。若實明宗見性。即肉眼而明佛眼。以智照為眼故。台教約五。品初位中。以凡夫心。同佛所知。用所生眼。齊如來見。若論明味淺深。即落修證。今直論見性。即無前後。所以鴦崛摩羅經偈云。所謂彼眼根。於諸如來常。具足無減修。了了分明見者。止觀釋云。彼是九法界眼根也。於如來常者。九界自謂各各非真。如來觀之。即佛法界。無二無別。無減修者。觀諸眼即佛眼。一心三諦。圓因具足。無有缺減也。了了分明見者。照實為了了。照權為分明。三智一心中。五眼具足圓照。名為了了見佛性也。見論圓證。修論圓因。又具足修者。觀於眼根。捨二邊漏。名為檀。眼根不為二邊所傷。名為尸。眼根寂滅。不為二邊所動。名為羼提。眼根及識。自然流入薩婆若海。名為精進。觀眼實性。名為上定。以一切種智。照眼中道。名為智慧。是為眼根具足無減修。無減故。了了分明。見眼法界。乃至彼意根。於諸如來常。具足。無減修。了了分明見。於一一根。即空即假即中。三觀一心。名無減修。證慧眼法界。佛眼一心中得。名了了見。皆如上說。根既如此。塵亦復然。一切諸法。亦復如是。是為圓教調伏諸根。滿足六度。此則究竟調伏。究竟滿足。如是助道。助究竟道。當知六度。遍能調伏一切諸根也。又若論差別者。則諸天是報得。二乘是修得。我此宗門。非報非修。是發得。五眼。以本圓具故。若悟佛乘人。雖具煩惱性。能知如來祕密之藏。即肉眼而名佛眼。二乘人。雖證滅修道。具漏盡通。即天眼而為瞖眼。所以志公云。大士肉眼圓通。二乘天眼有瞖。融大師云。不取天眼等五通。造事外道。唯取入理凡夫耳。

Answer: Sentient beings are entirely endowed with the Tathāgata's five eyes; they do not depend on realizing sagehood to exist. The Nirvāṇa Sūtra says: "If a person studies the Mahāyāna, although they have fleshly eyes, they are called the Buddha eye. Although the two vehicles possess divine eyes, they are not called the Buddha eye." It also says: "Those who see the Tathāgata's nature, although having kleśas, are as if without kleśas." If one truly clarifies the source and sees the nature, then right within the fleshly eye the Buddha eye is clarified, because illumination of wisdom is taken as the eye. In the Tiantai teaching, concerning the initial stage of the five grades, with an ordinary person's citta one is identical with the Buddha's knowledge, and using the eye born of parents one equals the Tathāgata's seeing. If one speaks of the shallowness or depth of clarity and taste, that falls into cultivation and realization. Now speaking directly of seeing the nature, there is no before and after. Therefore, the verse of the Aṅgulimālīya Sūtra says: "The faculty of the eye, in the constancy of the Tathāgatas, is endowed with non-diminishing cultivation, clearly and distinctly seen." The commentary in the Mohe Zhiguan explains: "That is the eye faculty of the nine dharma realms. 'In the constancy of the Tathāgatas' means: the nine realms themselves claim that each is not true, but the Tathāgata observes them as identical to the Buddha dharma realm, non-dual and undivided. 'Endowed with non-diminishing cultivation' means: observing all eyes as identical to the Buddha eye; the three truths in one mind, the complete cause is fully endowed without deficiency. 'Clearly and distinctly seen' means: illuminating the real is 'clear'; illuminating the conventional is 'distinct.' In the three knowledges in one mind, the five eyes are completely and fully illuminating; this is called clearly seeing the Buddha nature." Seeing treats complete realization; cultivation treats the complete cause. Furthermore, "fully cultivated" means: observing the eye faculty and relinquishing the outflows of the two extremes is called dāna; the eye faculty not being harmed by the two extremes is called śīla; the eye faculty being tranquil and not moved by the two extremes is called kṣānti; the eye faculty and consciousness naturally flowing into the ocean of sarvajñā is called vīrya; observing the true nature of the eye is called supreme samādhi; illuminating the middle way of the eye with sarvākārajñatā is called prajñā. This is the eye faculty being fully endowed with non-diminishing cultivation. Because it is non-diminishing, it clearly and distinctly sees the dharmadhātu of the eye. Down to: that mental faculty, in the constancy of the Tathāgatas, is fully endowed with non-diminishing cultivation, clearly and distinctly seen. In each and every faculty, being immediately empty, immediately provisional, and immediately middle, the three contemplations in one mind are called non-diminishing cultivation. Realizing the dharmadhātu of the wisdom eye, attained within the Buddha eye of one mind, is called clearly seeing. All are as explained above. Since the faculties are like this, dust is also like this, and all dharmas are also like this. This is the Perfect Teaching's subduing of the faculties and fulfilling of the six pāramitās. This is the ultimate subduing, the ultimate fulfillment. Such aids to the path aid the ultimate path. One should know that the six pāramitās can universally subdue all faculties. Furthermore, if one speaks of differences: for the gods, it is obtained through retribution; for the two vehicles, it is obtained through cultivation. In this school of ours, it is neither retribution nor cultivation; it is obtained through manifestation. As for the five eyes, because they are fundamentally and completely possessed, if someone awakens to the Buddha Vehicle, although possessing the nature of kleśa, they can know the secret treasury of the Tathāgata, and right within the fleshly eye it is called the Buddha eye. People of the two vehicles, although realizing cessation and cultivating the path and possessing the supernatural power of the destruction of outflows, right within their divine eye it is an eye with cataracts. Therefore Master Zhi said: "The Mahāsattva's fleshly eye is completely unobstructed; the two vehicles' divine eye has cataracts." Master Rong said: "We do not accept the five supernatural powers such as the divine eye of externalists who create affairs; we accept only ordinary people who enter principle."