金剛般若經旨贊 2.137

2.137

經。須菩提至有法眼不　贊曰。此問法眼也。眾生報性名等稱法。後智照達名之為眼。大乘因果照二空。如由此復能發俗。後智能知眾生報性差別。及能照解名句等法。逆所觀法名為法眼。若唯惠眼於法無知。便同二乘不能普利菩薩。為知眾生報。欲及度生法故修法眼。若至佛身雖即照理。約達俗邊亦得名有。將顯今此故為問起。

Sūtra: “Subhūti, […] does [the Tathāgata] possess the dharma eye?” / Commentary: This asks about the dharma eye. Sentient beings' recompense, natures, names, and so forth are called "dharmas"; the subsequent wisdom that illuminates and penetrates them is called the "eye." In the Great Vehicle's causes and fruits, illuminating the twofold emptiness is suchness; because of this, one is able to further generate conventional [wisdom]. Subsequent wisdom can know the diverse recompenses and natures of sentient beings, and can illuminate and understand phenomena such as names and phrases; reversing toward the phenomena contemplated, it is called the "dharma eye." If one had only the wisdom eye and lacked knowledge regarding phenomena, one would be like the two vehicles and unable to universally benefit. Bodhisattvas cultivate the dharma eye in order to know the recompenses, desires, and ways to deliver sentient beings. When it reaches the Buddha's body, although it illuminates principle, it can also be said to exist in terms of penetrating the conventional. Intending to reveal this, he raises the question.