維摩經疏卷第三．第六 3.52

3.52

第五見境不同者。其中有四。一事。二法。三理。四實。陰界入等差別是事。苦無常等眾生根性是法。二空真如是理。如來藏中真常佛性是實。此之四法五眼所見。肉眼唯見障肉一色塵事。凡夫肉眼見百由旬。二乘肉眼同凡夫所見。菩薩肉眼如大品說。極遠見三千世界。如來肉眼與菩薩同。見境分別。天眼有二。報得修得。此二天眼通見障外一切色事。報得者隨報強弱見境不定。隨身在處唯見自地。及下不見上地。若約修得者。凡夫天眼依智度論見一四天下。聲聞天眼小聲聞見小千世界。大聲聞見中千世界。阿那律修勝故見三千界也。緣覺天眼小者見中千。大者見大千界。菩薩天眼有二。一修得。二報得。修得者隨人大小所見不定。遠者見一切世界。故地持云。菩薩以一切世界為天眼境也。報得者。大品經說。極遠見三千世界。如來天眼見一切無量世界。後之三眼不可以方便所論。唯得約法深淺分別。二乘惠眼唯見生空。菩薩惠眼具見二空。而不窮盡。如來惠眼見空畢竟。二乘法眼但見苦無常等諸法總相。麁觀不能微細。若約不知根欲即無法眼。菩薩法眼了根欲性及一切法。若總若別麁細悉知而不窮盡。如來法眼與菩薩同皆悉窮盡佛眼。二乘全無。菩薩人中進退不定。地前菩薩聞見。佛性以聞見故未有佛眼。地上菩薩眼見佛性。以眼見故說之為有。若依涅槃經。九地已還聞見佛性。十地眼見而未明了。但見自身所有佛性。不見眾生所有佛性。於自身中十分見一。如來佛眼見性窮盡。此明見實也。

Fifth, differences in the objects seen: within this there are four: first, phenomena; second, dharmas; third, principle; fourth, reality. Distinctions among the aggregates, elements, and sense bases are 'phenomena'. The roots and dispositions of sentient beings such as suffering and impermanence are 'dharmas'. The tathatā of the two emptinesses is 'principle'. The true and constant Buddha-nature within the tathāgatagarbha is 'reality'. These four dharmas are what the five eyes see. The fleshly eye only sees the single matter-dust phenomenon within obstructions. The ordinary person's fleshly eye sees one hundred yojanas. The fleshly eye of the two vehicles is identical to what ordinary people see. The bodhisattva's fleshly eye, as spoken in the Pañcaviṃśatisāhasrikā, sees at most a trichiliocosm. The Tathāgata's fleshly eye is the same as the bodhisattva's. Differentiating the seen objects: the divine eye has two kinds: retribution-obtained and cultivation-obtained. Both of these divine eyes thoroughly see all physical phenomena outside obstructions. For the retribution-obtained, depending on the strength or weakness of the retribution, the seen realm is indeterminate; depending on where the body resides, it only sees its own stage and below, not seeing higher stages. If with respect to the cultivation-obtained: the ordinary person's divine eye, according to the Mahāprajñāpāramitopadeśa, sees one set of four continents. As for the śrāvaka's divine eye: a lesser śrāvaka sees a minor chiliocosm; a greater śrāvaka sees a medium chiliocosm; because Aniruddha's cultivation was superior, he sees a trichiliocosm. As for the pratyekabuddha's divine eye: a lesser one sees a medium chiliocosm; a greater one sees a great chiliocosm. The bodhisattva's divine eye has two kinds: first, cultivation-obtained; second, retribution-obtained. The cultivation-obtained, according to the greatness or smallness of the person, is indeterminate in what is seen; the distant one sees all worlds. Hence the Bodhisattvabhūmi states: 'The bodhisattva takes all worlds as the realm of the divine eye.' The retribution-obtained, as spoken in the Pañcaviṃśatisāhasrikā Sūtra, sees at most a trichiliocosm. The Tathāgata's divine eye sees all immeasurable worlds. The latter three eyes cannot be discussed in terms of expedients; they can only be distinguished according to the depth or shallowness of dharmas. The wisdom eye of the two vehicles only sees personal emptiness. The bodhisattva's wisdom eye fully sees the two emptinesses, yet not exhaustively. The Tathāgata's wisdom eye sees emptiness definitively. The Dharma eye of the two vehicles only sees the general characteristics of all dharmas, such as suffering and impermanence; this is a coarse observation, unable to be subtle; if regarding not knowing faculties and desires, then they have no Dharma eye. The bodhisattva's Dharma eye completely understands the natures of faculties and desires and all dharmas; whether general or specific, coarse or subtle, it knows them all, yet not exhaustively. The Tathāgata's Dharma eye is the same as the bodhisattva's, knowing all exhaustively. As for the Buddha eye: the two vehicles have none at all. Among bodhisattvas, advancement and withdrawal are indeterminate. Bodhisattvas prior to the stages (bhūmis) see the Buddha-nature through hearing; because of seeing through hearing, they do not yet have the Buddha eye. Bodhisattvas on the bhūmis see the Buddha-nature with the eye; because of seeing with the eye, it is said to exist. If based on the Mahāparinirvāṇa Sūtra, from the ninth bhūmi and below they see the Buddha-nature through hearing; on the tenth bhūmi they see with the eye yet not clearly, seeing only the Buddha-nature possessed within their own bodies, not seeing the Buddha-nature possessed by [all] sentient beings, seeing one part in ten within their own bodies. The Tathāgata's Buddha eye sees the nature exhaustively. This clarifies the seeing of reality.