宗鏡錄 80.37

80.37

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."